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Η ΠΑΛΑΙΑ ΔΙΑΘΗΚΗ

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ΤΟ ΠΛΗΡΕΣ ΔΙΑΣῼΘΕΝ ΚΕΙΜΕΝΟΝΤΩΝ

ΕΒΔΟΜΗΚΟΝΤΑΠΛΗΡΩΣ ΑΝΑ ΣΤΙΧΟΝ ΑΝΑΖΗΤΗΣΙΜΟΝ

ΤΟΜΟΣ ΠΡΩΤΟΣ

ΑΘΗΝΑΙ2012

2 ΠΑΛΑΙΑ ΔΙΑΘΗΚΗ (ΒΙΒΛΙΑ 1-24)

Ἐπιµελείᾳ

ΓΕΩΡΓΙΟΥ ΠΑΝ. ΣΤΑΥΡΟΠΟΥΛΟΥ B.Sc., D.I.C., M.Sc., Ph.D.

e-mail: [email protected]

Δωρίζεται πᾶσι τοῖς προσωπικῶς ἐπιθυµοῦσιν ἐρευνᾶν καὶ ἐµβριθῶς µελετᾶν

τὴν Ἀλήθειαν, ἣ οὐδέποθ´ ὑπόκειτ᾽ εἰς λήθην τοῦ Θεοῦ ὄντως Ὄντος!

Ἀνίκητος γάρ ἐστιν, ὦ τύραννε, ἡ εὐσεβὴς ἐπιστήµη!(ΜΑΚΚ. Δ, 11, 21)

ISBN: 978-960-9624-07-7 and 978-960-9624-08-4

© 2012 George P. StavropoulosAll rights reserved.

[email protected]

ΠΑΛΑΙΑ ΔΙΑΘΗΚΗ (ΒΙΒΛΙΑ 1-24) 3

ΠΡΩΤΟΥ ΤΟΜΟΥ ΠΕΡΙΕΧΟΜΕΝΑ

Η ΕΛΛΗΝΙΚΗ ORTHODOX GREEK -BASED ENGLISH ΠΑΛΑΙA ΣΕΛΙΣ OLD CONVENTIONAL NAME ΔΙΑΘΗΚΗ TESTAMENT NAME ————————————————————————————————————————————---

ΕΙΣΑΓΩΓΙΚΟΝ ΣΗΜΕΙΩΜΑ 5INTRODUCTORY NOTE 12

Law1. ΓΕΝΕΣΙΣ 21 Γένεσις Génesis Genesis2. ΕΞΟΔΟΣ 115 Ἔξοδος Éxodos Exodus3. ΛΕΥΙΤΙΚΟΝ 190 Λευϊτικόν Leuitikón Leviticus4. ΑΡΙΘΜΟΙ 245 Ἀριθµοί Arithmoí Numbers5. ΔΕΥΤΕΡΟΝΟΜΙΟΝ 321 Δευτερονόµιον Deuteronómion Deuteronomy

History 6 ΙΗΣΟΥΣ ΝΑΥΗ 387 Ἰησοῦς Iêsous Nαυῆ Joshua7 ΚΡΙΤΑΙ 431 Κριταί Kritaí Judges8. ΡΟΥΘ 476 Ῥούθ Roúth Ruth9 ΒΑΣΙΛΕΙΩΝ Α 483 Βασιλειῶν Αʹ I Reigns I Samuel10. ΒΑΣΙΛΕΙΩΝ Β 543 Βασιλειῶν Βʹ II Reigns II Samuel11. ΒΑΣΙΛΕΙΩΝ Γ 593 Βασιλειῶν Γʹ III Reigns I Kings12. ΒΑΣΙΛΕΙΩΝ Δ 654 Βασιλειῶν Δʹ IV Reigns II Kings13. ΠΑΡΑΛΕΙΠΟΜΕΝΩΝ Α 707 Παραλειποµένων Αʹ I Paralipomenon I Chronicles 14. ΠΑΡΑΛΕΙΠΟΜΕΝΩΝ Β 758 Παραλειποµένων Βʹ II Paralipomenon II Chronicles15. ΕΣΔΡΑΣ Α 821 Ἔσδρας Αʹ I Esdras Ezra16. ΕΣΔΡΑΣ Β 848 Ἔσδρας Βʹ II Esdras Ezra-Nehemiah17. ΝΕΕΜΙΑΣ 86618. ΤΩΒΙΤ 891 Τωβίτ Tobit Tobit or Tobias19. ΙΟΥΔΙΘ 908 Ἰουδίθ Ioudith Judith20. ΕΣΘΗΡ 935 Ἐσθήρ Esther Esther with additions21. ΜΑΚΚΑΒΑΙΩΝ Α 953 Μακκαβαίων Αʹ I Maccabees 1 Maccabees22 ΜΑΚΚΑΒΑΙΩΝ Β 1008 Μακκαβαίων Βʹ II Maccabees 2 Maccabees23. ΜΑΚΚΑΒΑΙΩΝ Γ 1047 Μακκαβαίων Γʹ III Maccabees 3 Maccabees24. ΜΑΚΚΑΒΑΙΩΝ Δ 1064 Μακκαβαίων Γʹ IV Maccabees 4 Maccabees

- ΠΑΡΑΡΤΗΜΑ


ΑΝΑΓΚΑΙΟΝ ΕΙΣΑΓΩΓΙΚΟΝΤΟΥ ΕΠΙΜΕΛΗΤΟΥ ΣΧΟΛΙΟΝ

Καταφυγών εἰς τὸ Διαδίκτυον ἐπὶ τῇ ἐλπίδι ἀνευρέσεως ἀντικειµενικῆς χρονολογήσεως τῶν ἐν τῇ Παλαιᾷ Διαθήκῃ (Π.Δ.) διηγουµένων, οὐδεµίαν τοιαύτην ἀνηῦρον, πέραν τῶν δῆθεν ἐρειδοµένων ἐπὶ τῶν ἐντὸς ταύτης διηγουµένων! Τοῦτ᾽ αὐστηρῶς ὁµοιάζει τῇ προσπαθείᾳ of attempting to lift oneself off the floor by pulling on one’s own bootstraps! ῞Οπερ δέει σκαιῶς καταπλήττειν τὸν σηµερινὸν σοβαρῶς δυνάµενον σκέπτεσθ᾽ ἄνθρωπον περὶ τὸ πῶς οἱ τότέ ποτε ζήσαντες, ὧν µόνον έλάχιστοι ἐγνώριζον καὶ τὴν πλέον στοιχειώδη, πάντως πλήρως τε καὶ µοιραίως ἀτελοῦς περὶ ταὐστηρῶς Λογικά τε καὶ Θεῖα, γλώσσης γραφήν, ἐδύναντο καθ᾽ οἱονδή-ποτε στοιχειωδῶς ἀνεκτὸν ἀστρονοµικὸν τρόπον µετρεῖν τὸν ἀµειλίκτως ῥέοντα χρόνον! Το-σούτῳ δὲ µᾶλλον ὥστ᾽ ἔτι πιστεύειν τὴν τε γῆν καὶ ἄπαν τὸ σύµπαν ἔχειν ἡλικίαν τεσσάρων µόνων χιλιάδων ἐτῶν, οὐδαµοῦ ὁριζοµένων πῶς µετρουµένων!

Εἰ ταῦτα καὶ τὰ τοιαῦτ᾽ ἀποτελεῖ καὶ µικρὸν µέρος τῆς κοινῆς µυστικῆς θρησκευτικῆς πίστεως ἀναριθµήτων ἑκατοµµυρίων ἀνθρώπων, οὐδόλως καταπλήττεσθ᾽ ἔξεστι τοὐλάχιστον τούτοις περὶ τὴν πορείαν τοῦ τε πολιτισµοῦ καὶ τῆς ἐπὶ τοῦδε πλανήτου ζωῆς, οὐδ᾽ ἀπορεῖν περὶ τοῦ τίς ταῦτα κληρονονήσει, τοῦ πλανήτου ἤδη ἀφορήτως πλέον πιεζοµένου παρασχεῖν ἡµῖν τἀπεριορίστως καὶ θρασύτατα πλείον᾽ ἀπαιτούµενα περὶ τὴν "ἀνάπτυξιν" ὑλικὰ µέσα! Ὅτι τοῦτο σκοπίµως περιφρονεῖται δηλωτικόν ἐστι τῶν µυστικῶς διωκοµένων σκοπῶν!

Θλῖψιν µοι ὄντως δυσφόρητον προκαλεῖ ἡ πεποίθησις ἀφρόνων "πιστῶν", ὡς καὶ ἱεραρ-χῶν καὶ καθηγητῶν πανεπιστηµίου-µελετητῶν-ἐρευνητῶν πιστευόντων ἀµφοτέρας τήν τε Πα-λαιὰν καὶ τὴν Καινὴν Διαθήκην "θεόπνευστα" κείµενα, ἤτοι, οὐσίᾳ κατ᾽ αὐστηρὰν ὑπαγόρευσιν τοῦ Ἁγίου Πνεύµατος συντεθέντα (καίτοι ἔκτοτ᾽ οὐχὶ ἀκαίραια διατηρηθέντα, ὡς ἕκαστος ἤδη ἀπὸ χρόνου µακροῦ ἐπιλέγει ποῖα δοκεῖ ὄντα γνήσια καὶ ποία µετάφρασις ὡς ἐκ Θεοῦ!), καίτοι βρίθοντα Λογικῶν ἀσυναρτησιῶν µὴ συζητουµένων, ὅµως συµποσουµένων εἰς µείζονα κατὰ τοῦ Ἁγίου Πνεύµατος βλασφηµίαν!

Περὶ µὲν τὴν µετάφρασιν καλῶς δεῖ ἡµᾶς πάντας κατανοεῖν ὅτι αὕτη (τοὐλάχιστον ἡ τῆς Πεντατεύχου) ἐπετεύχθη ὑπὸ διακεκριµένων Ἰουδαίων ἐξ Ἰουδαίας κατ᾽ ἀπαίτησιν τῶν Ἑβραί-ων τῆς Ἀλεξανδρείας, προσκληθέντων ἐκεῖ ἐπὶ τούτῳ ὑπὸ τοῦ Πτολεµαίου Β´ τοῦ Φιλαδέλφου (309-247 π.Χ.), καὶ ὡλοκληρώθη περὶ τὰ µέσα τοῦ 2ου π.Χ. αἰῶνος, τυχοῦσα τῆς καθολικῆς ἀποδοχῆς τῶν ἐν Ἀλεξανδρείᾳ Ἑβραίων· οὕτω παντελῶς ἀποκλειοµένης τῆς ἀναµείξεως ἑλλη-νικῶν καὶ χριστιανικῶν ἰδεῶν. Τὰ πολλάκις "ἰδιότροπα" χρησθέντα Ἑλληνικὰ ἦσαν ὡς τότ᾽ ἐχρήετο καὶ κατενοεῖτο ὑπὸ τῶν Ἰουδαίων τῆς τε Παλαιστίνης καὶ τῆς Ἀλεξανδρείας, καὶ αἱ ἀναφοραὶ εἰς τὴν Π.Δ. κατὰ τοὺς τοῦ Χριστοῦ χρόνους καὶ εἰς τὰ Εὐαγγέλια ἐγένοντο κατὰ τὸ ἑλληνικὸν κείµενον. Ἀναµφιβόλως, ὡς ἡ Ἀλεξάνδρεια ἦν κοσµοπολιτικὴ ἑλληνικὴ πόλις, µοι-ραίως ἐγέννησε τὴν ἀνάγκην τῆς ὀρθῆς ὁµιλίας τῆς ἑλληνικῆς γλώσσης. Τὸ περίπλοκον τονι-κὸν σύστηµα εἰσήχθη ἀκριβῶς ἵνα πάντες προφέρουσιν ὀρθῶς τὴν δυσκολωτάτην τῆς ὁµιλου-µένης γλώσσης γραµµατικήν, σκοποῦσαν εἰς τὴν ἀκριβεστάτην δυνατὴν διατύπωσιν τοῦ ἐκ-φραζοµένου διανοήµατος! Δικαιοῦταί τις ἀµφιβάλλειν περὶ τῆς δυνατότητος ἔτι ἀκριβεστέρας


διατυπώσεως φύσει δυσκόλου διανοήµατος πέραν τῆς ὑπὸ τῆς ἀρχαίας ἑλληνικῆς δυνατῆς! Ἡ δὲ ἐν Ἰαµνίᾳ Ἰουδαϊκὴ Σύνοδος περὶ τὸ 90-95µ.Χ., κειµένη ὑπὸ τὴν πίεσιν τοῦ ἐξαπλουµένου Χριστιανισµοῦ, δεῖ νοεῖσθαι ὡς καὶ κατὰ κείνου ἀµυνοµένη! Αἱ ἀνὰ τοὺς αἰῶνας κακουχίαι τῶν Ἰουδαίων οὐδαµοῦ περιέσωσαν ἀκέραιον τὸν Ἑβραϊκὸν κώδικα ὡς αὐτὸς περιεσώθη ἀκέραιος εἰς τὴν ὑπὸ τῶν ἑβδοµήκοντα µετάφρασιν εἰς τὴν ἑλληνικήν! Ὡς ὡσαύτως καὶ ἡ Μασοριτικὴ Ἀναθεώρησις κατὰ τὸν 10ον µ.Χ. αἰῶνα, δοθείσης καὶ τῆς λίαν πιθανῆς µετακινήσεως τοῦ νοήµατος λέξεων ἐν τῇ Διασπορᾷ, καὶ τῆς ἀπωλείας διακριτικῶν σηµείων ὧν ἄνευ ἡ ὀρθὴ ἀνά-γνωσις ἑβραϊκῶν λέξεων καὶ κειµένων ἐστὶν ὅλως ἀδύνατος δοθέντος µόνου τοῦ φωνήεντος Α ἐν τῷ Ἑβραϊκῷ ἀλφαβήτῳ! Ταῦτά γε πάντα ὑπὸ τὸ φῶς τῆσδε κατανοήσεως: Ὅτι καθ᾽ ὂ µέ-τρον ἡ µετάφρασις τῶν Ο´ ἦν πως πλησιεστέρα πασῶν τῶν λοιπῶν πρὸς τὴν Ἀλήθειαν, ἵν᾽ ἀποφευχθῇ πᾶσα περιττὴ δυνατὴ σύγχυσις, ὁ Θεὸς ἀκριβῶς ταύτην δοθείσης ἀνάγκης διέσῳ-ζεν ἄν!!!

Περὶ δὲ τὴν κατὰ Λόγον ὀρθότητα τῶν ἐν τῇ Π.Δ. διαλαµβανοµένων, πολλὰ πλείονα δεῖ ἡµᾶς λέγειν. [Λέγω δὲ Λόγον, ἵν᾽ ἐπὶ τέλους διακρίνωµεν πάντες τοὺς κατὰ τὸν τοῦ Θεοῦ-Λόγου τε καὶ τὴν Αὐτοῦ Λογικὴν λόγους ἀπὸ τῶν λόγων ἀνθρώπων, ἔστω καὶ κατὰ "πίστιν" ἀδόκιµον, δοκουµένων ὀρθῶν!]:

Ἄρξωµαι διὰ τοῦ εὐθετεῖν τὴν περὶ τῆς τοῦ σύµπαντος ἡλικίας ἔτι σιωπηρὰν σύγκρουσιν: Διατί ἆρα ὁ Ἅγιος Θεὸς "ἐξαπατᾷ"(???) ἡµᾶς δηµιουργῶν µὲν κατὰ τὴν Γραφὴν αὐτὸ µόλις προσφάτως, ὅµως δ᾽ ἐπιτρέπων αὐτῷ, διὰ τῶν παρ᾽ Αὐτοῦ µόνου τεθέντων ἐπ᾽ αὐτὸ νόµων, πα-ρουσιάζεσθ᾽ ἡµῖν ὡς ἐλθὸν εἰς τὸ εἶναι πρὸ πλειόνων τῶν δέκα δισεκατοµµυρίων ἐτῶν;;; Ὀρ-θῶς, αὐστυρῶς, διαστασιακῶς ὁ παγκόσµιος τῆς βαρύτητος νόµος ἀναλυόµενος, (ὅµως δ᾽ ἔτι ὑπὸ τῆς συνόλου οὐ µόνης "ἐπιστηµονικῆς" τάξεως ἐπιµελέστατ᾽ ἀποκρυπτόµενος, ὡς ἀρχιερεῖς τε καὶ ἐπιστήµονες ἐπιγνώστως τὸν Ἅγιον Θεὸν βλασφηµοῦντες ἤδη ἀπὸ τοῦ 1985/6 ἀνερυθριά-στως σιωπῶσι), διακριβεῖ ἀκλονήτως τὴν µάλιστα µείζονα ἡλικίαν!!! Ὁ Ἅγιος Θεὸς οὐκ ἐξαπα-τᾷ!!! Ὡς οὐδεὶς νόµος ἐφίστατ᾽ ἄνευ τοῦ συντάξαντος αὐτὸν νοµοθέτου, οὕτω χὀ τῆς βαρύτη-τος, ὡς παρὰ πάντων κατανοητὸς καὶ παρ᾽ οὐδενὸς ἀµφισβητούµενος, καταδείκνυσιν ὄντως Ὄντα τὸν αὐτοῦ Νοµοθέτην!!! Ἄρα, πλέον σαφέστατα, τὰ τῆς Π.Δ. περὶ τῆς τοῦ Κόσµου Δη-µιουργίας ὡς αὐτὰ ἐν αὐτῇ περιγράφετ᾽ ἐστὶ παλαιοὶ κείνης τῆς ἀρχαίας καὶ παντελῶς ἀπαι-δεύτου ἐποχῆς µῦθοι!

Μέχρι τοῦ νῦν οὐδεὶς καταφαίνεται ἀπορῶν περὶ τὴν εἰσαγωγικὴν τῆς Γενέσεως δήλωσιν ὅτι: "ΕΝ ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύα-στος, καὶ σκότος ἐπάνω τῆς ἀβύσσου, καὶ πνεῦµα Θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος. καὶ εἶ-πεν ὁ Θεός· γενηθήτω φῶς· καὶ ἐγένετο φῶς." Ἐρωτᾶται: Τίς δύναται ποιεῖν τι ἐν σκότει ἀόρα-τόν τε καί, κυρίως, ἀκατεσκεύαστον; Ὃ,τι ἀδυνατεῖ ποιεῖν ὁ ἄνθρωπος, ἄρ᾽ οὐκ ἀδυνατεῖ ποι-εῖν ὁ Θεός; Ἀλλὰ τὸ "ποιῶ" συνδέετ᾽ ἀρρήκτως µετὰ τοῦ "κατασκευάζω" = δίδωµί τινι ὑπό-στασιν, τύπον, µορφήν, δοµήν, λειτουργίαν ἐπὶ σκοπῷ! Πῶς ἔτι αὐτὸ διαφεύγει;;; Πῶς δ᾽ ὀ ἄνεµος (τὸ "πνεῦµα" Θεοῦ) συγχέεται ἔκτοτε µετὰ τοῦ Πνεύµατος τοῦ Θεοῦ;;; Κατανοήσωµεν ἐπὶ τέλους ὅτι ἡ Δηµιουργία τοῦ σύµαπαντος ἐξεκίνησε διἀ τῆς ἐντολῆς τοῦ γενηθήτω φῶς ἐµπεριεχούσης πάντας τοὺς νόµους ὑφ᾽ οὓς τὸ σύµπαν λεπτοµερέστατ᾽ ἔκτοτε λειτουργεῖ;;;

Πρὸ τ᾽ Ἀριστάρχου (3ος αἰὼν π.Χ.), οὐδεὶς διενοήθη εἰπεῖν τι περὶ ἡλιοκεντρικότητος. Πρὸ κείνου καὶ δι᾽ αἰῶνας ἔτι ἑτέρους περὶ τοὺς ὀκτωκαίδεκα, οἱ λαοὶ ἐπίστευον εἰς τὴν γαιο-κεντρικότητα τοῦ σύµπαντος! Ἡ ἑβδοµάς, ὡς ὁ χρόνος πλησιέστατα πρὸς τὸ τέταρτον τοῦ κύ-κλου τῆς σελήνης, ἐφαίνετο λογικὸς περὶ τὸ ὁρῖσαι τὰς ἀνθρωπίνας δραστηριότητας, ἐπ᾽ αὐ-τοῦ παντελῶς αὐθαιρέτως, διὰ λόγους πλέον θρησκευτικούς, ὑπὸ τοῦ Μωυσέως ὡρίσθη καὶ ὁ


ΠΑΛΑΙΑ ΔΙΑΘΗΚΗ (ΒΙΒΛΙΑ 1-24)συνολικὸς χρόνος Δηµιουργίας τοῦ σύµπαντος, µεθ᾽ ὃν κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἤρξατο ὁ Θεὸς ποιῆσαι.(!!!) Ὅµως ὡς ὁ Χριστὸς διακήρυξεν ὅτι "Ὁ πατήρ µου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζοµαι", ἄρ᾽ ἀναντιρρήτως κἀποκλειστικῶς τῷ Πατρὶ ἀνήκει πᾶσα καιρία διάκρισις! Οὐδενὶ ἐξ ἡµῶν ἔξεστι λέγειν τι περὶ πάντων τῶν ἔργων αὐτοῦ, ὧν ἤρξατο ὁ Θεὸς ποιῆσαι, διὰ παντὸς οὕτω περιορίζοντι τὸν Θεὸν Κύριον!!!

Ἄρα, καλόν ἐστιν ὅπως ἐν τῷδε σηµείῳ διασαφήσωµεν τὰ περὶ τοῦ Ἑνὸς ἢ τοῦ Τριαδι-κοῦ καὶ Τριπροσώπου λεγοµένου Θεοῦ: Κατὰ τὴν ἐποχὴν τοῦ Χριστοῦ καὶ µετέπειτα πολλὰ συνέβαινον ἐν Ῥώµῃ, ὧν τιν᾽ ἀπέβαψαν καὶ εἰς τὴν παρὰ τῶν πλείστων παρανόησιν τῆς ὀρθῆς ἐννοίας τῆς Τριαδικότητος τοῦ Θεοῦ, καταληξάσης εἶναι ἀντικείµενον πίστεως, οὐ δὲ σαφῶς κατανοουµένης ὡς ἐξ ἀνάγκης ἀφεύκτου τῆς Λογικῆς: "καὶ εἶπεν ὁ Θεός· ποιήσωµεν ἄνθρωπον κατ᾿ εἰκόνα ἡµετέραν καὶ καθ᾿ ὁµοίωσιν … καὶ ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον, κατ᾿ εἰκόνα Θεοῦ ἐποίησεν αὐτόν." Ὡς οὖν γε κατὰ τοῦτο Θεῷ ὁµοιάζοµεν, ἄρ᾽ ἐξετάζοντες ἑαυτοὺς δυ-νάµεθ᾽ ἀσφαλῆ ἀποκοµίζειν καὶ περὶ τοῦ Θεοῦ:

(α) Σκεπτόµεθα-σχεδιάζοµεν ἐν νῷ, ἐλΛόγως ἕκαστος κατὰ δύναµιν; Ἄρα κἀΚεῖνος ὡς Πατήρ,

κατὰ πᾶσαν τὴν Ἀπόλυτον Αὐτοῦ Δύναµιν καὶ Ἁγιότητα ἐπὶ Σκοπῷ!

(β) Βάσει τῶν ὧν ἐν νῷ σκεπτόµεθα-σχεδιάζοµεν ἕκαστος κατὰ δύναµιν, ἐκφραζόµεθα διὰ λόγου καὶ ἔργων, ἤτοι ἐνεργοῦντες ἐπὶ τὰ ἔξω;

Ἄρα κἀΚεῖνος ὡς Υἱός, κατὰ πᾶσαν τὴν Ἀπόλυτον Αὐτοῦ Δύναµιν καὶ Ἁγιότητα ἐπὶ Σκοπῷ!

(γ) Αὐτεµπνεόµεθα σκέπτεσθαι καὶ ἐκφράζεσθαι ἕκαστος κατὰ δύναµιν, καὶ διὰ λόγου καὶ ἔργων, ἤτοι πάλιν ἐνεργοῦντες ἔτι κἀπὶ τὰ ἔξω;

Ἄρα κἀΚεῖνος ὡς Ἅγιον Πνεῦµα,

κατὰ πᾶσαν τὴν Ἀπόλυτον Αὐτοῦ Δύναµιν καὶ Ἁγιότητα ἐπὶ Σκοπῷ!(δ) Πόσα ἕκαστος ἡµῶν ἐστι πρόσωπα, τρία ἢ µόνον Ἕν;

Πῶς οὒν ἄρα κἀΚεῖνος οὐ µόνον Ἕν ἐστι Πρόσωπον;

Χριστιανὸς Ὀρθόδοξος ὤν, µόνου τῆς Γενέσεως ἀνωτέρω ἐχρησάµην κειµένου· ἐφ᾽ ἧς οὐσίᾳ, πάντες οἱ µονοθεϊσταὶ ἐρείδουσιν ἕκαστος τὴν ἑαυτοῦ πίστιν! Εἰ µὲν ἐγὼ σφάλλω, ἀνα-µένω ἀπόδειξιν τοῦ περὶ ταῦτα ἐµοῦ σφάλµατος! Εἰ δ᾽ οὔ, δικαιοῦµαι, δοκῶ, ἀναµένειν διόρ-θωσιν τῆς πίστεως τῶν ἕως τοῦδε σφαλόντων!!! Ὡς ἐπὶ τοῦδε πλανήτου ἀφεύκτως ὁµοῦ πο-ρευόµεθα, ὡς νῦν πλέον καταφανῶς ὁ χρόνος ἐλλείπει, ἄφες συνειδητῶς τε καὶ σὺν Θεῷ ὁµοῦ πλέον πορεύεσθαι!

Εἰς ἐπίρρωσιν δὲ τῶν ὡς ἄνω, ἐνθυµηθῶµεν καὶ τοῦτ᾽ ἀπὸ τοὺς τοῦ Χριστοῦ λόγους: "Τοσοῦτον χρόνον µεθ’ ὑµῶν εἰµι, καὶ οὐκ ἔγνωκάς µε, Φίλιππε; ὁ ἑωρακὼς ἐµὲ ἑώρακε τὸν πατέρα· καὶ πῶς σὺ λέγεις, δεῖξον ἡµῖν τὸν πατέρα; οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πα-τὴρ ἐν ἐµοί ἐστι; τὰ ῥήµατα ἃ ἐγὼ λαλῶ ὑµῖν, ἀπ᾽ ἐµαυτοῦ οὐ λαλῶ· ὁ δὲ πατὴρ ὁ ἐν ἐµοὶ µέ-νων αὐτὸς ποιεῖ τὰ ἔργα. πιστεύετέ µοι ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐµοί· εἰ δὲ µή, διὰ τὰ ἔργα αὐτὰ πιστεύετέ µοι".

Πολλὰ ὑπάρχει ζητήµατα δέοντα τονισµοῦ πρὸς ὀρθὴν κατανόησιν τῶν Γραφῶν· πρῶτον µὲν τοῦτο: Τοῖς Ἰουδαίοις ἀνήκει ἡ τιµὴ τῆς παρ᾽ αὐτῶν µόνων µεταξὺ τῶν ἀρχαίων λαῶν κα-τανοήσεως τῆς ὑπάρξεως ἑνὸς µόνου Θεοῦ!

Ἀλλ᾽ οὐκ ἦν ἐν αὐτοῖς ἡ πρὸς σοφίαν φιλία ἐνεργὸς δρᾶσις κατανοήσεως τῶν πλήρων


συνεπειῶν τῆς ὑπάρξεως τοῦ ἑνὸς µόνου Θεοῦ! Διὰ φεῦ τοῦτο, ὑπάρχει πολλὰ λίαν ζητήµατα χρήζοντα µάλιστα µείζονος προσοχῆς κατὰ τὴν µελέτην τῆς Π.Δ., µόνον ἐπί τινων τῶν ὁποίων ἐν τῷ παρόντι ἔξεστί µοι καλέσαι τὴν προσοχὴν τ᾽ Ἀναγνώστου:

Λαβὲ νῦν οὖν τοῦτο: "Ὁ δὲ ὄφις ἦν φρονιµώτατος πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς, ὧν ἐποίησε Κύριος ὁ Θεός. καὶ εἶπεν ὁ ὄφις τῇ γυναικί· τί ὅτι εἶπεν ὁ Θεός, οὐ µὴ φάγητε ἀπὸ παντὸς ξύλου τοῦ παραδείσου; … καὶ εἶπεν ὁ ὄφις τῇ γυναικί· οὐ θανάτῳ ἀποθανεῖσθε· ᾔδει γὰρ ὁ Θεός, ὅτι ᾗ ἂν ἡµέρᾳ φάγητε ἀπ᾿ αὐτοῦ, διανοιχθήσονται ὑµῶν οἱ ὀφθαλµοὶ καὶ ἔσεσθε ὡς θεοί, γινώσκοντες καλὸν καὶ πονηρόν". Πῶς οὖν καὶ φρονιµώτατος καὶ πειράζων;;; Τί ἦν ψευδὲς ἐκ τῶν λεχθέντων ὑπὸ τοῦ ὄφεως; Μὴν ἄρ᾽ ἤθελεν ἡµᾶς ὁ Θεὸς παντελῶς µὴ γιγνώ-σκοντας τὸ καλὸν καὶ κακόν; Ἀλλ᾽ εἰ τοῦτο, πῶς ἆρ᾽ ἠξιούµεθ᾽ ἂν τοῦ µἐλλοντος κἀληθοῦς Παραδείσου, ὃν δὲ µάλιστα ἐσφαλµένως συγχέοµεν µετὰ τῆς γηίνης Ἐδέµ; Ἆρ᾽ ἤθελεν ἡµᾶς ὁ Θεὸς παντελῶς µὴ γιγνώσκοντας τὸ καλὸν καὶ κακὸν χάριν τῆς ἠθεληµένης διὰ τὸν φόβον ἀποφυγῆς τοῦ ὅλως ἀγνώστου, ἢ χάριν τῆς ἠθεληµένης ἀποφυγῆς τοῦ δελεαστικοῦ ἃµα δὲ καὶ ἐπιγνώστως θανατηφόρου;;; Τίς ἡ ἀρετὴ διὰ τὸν φόβον, καὶ τίς ἡ διὰ τοῦ ἀγῶνος;;; Κατανο-οῦµεν ὅτι ἐνώπιον τοῦ πειρασµοῦ, διὰ τῆς ἀρνήσεως ὑποκῦψαι αὐτῷ κερδίζεθ᾽ ὁ ἐκ Θεοῦ ἀεὶ µείζων ἔπαινος· δι᾽ ὃ καὶ παρακαλοῦµεν τὸν Κύριον ὅπως µὴ εἰσενέγκῃ ἡµᾶς εἰς (νέόν τινα) πειρασµὸν µείζονα µὲν τοῦ προηγηθέντος ᾧ οὐχ ὑπετάγηµεν ὅµως δὲ καθ᾽ οὗ νέου τινὸς ἀδυ-νατήσοµεν ἀνθίστασθαι· πάντως µὴ ἀρνούµενοι µείζονα πειρασµὸν καθ᾽ οὗ καὶ νῦν ἔτι δυνά-µεθ᾽ ἀνθίστασθαι, ὥστε οὕτω µᾶλλον ἔτι χαλυβοθῶµεν διὰ τὴν συνέχειαν; Εἰ οὐδὲν τούτων κατανοοῦµεν, οὐδὲν ἄρ᾽ ἄξιον ὄντως κατανοοῦµεν!!! Μᾶλλον διὰ τὴν µετάφρασιν(?), ἄγνοιαν γλώσσης, ἀποτυχίαν Λογικῆς ἐπιλογῆς νοηµάτων καὶ λέξεων διὰ τῶν αἰώνων, οὐ µὴν ἀλλὰ καὶ πρὸ τῆς ἀεὶ παρούσης ἀνάγκης Τελειώσεως, ἐλάχιστα εἴ τι τούτων κατανοοῦµεν!!! Δι᾽ ὃ κοὐ-δέποτ᾽ ὠχλήθηµεν περὶ τὴν παραµονὴν ἐν τῷ Παραδείσῳ τοῦ πειράξαντος ἡµᾶς ὄφεως µετὰ τὴν ἡµετέραν ἐκεῖθεν ἀποβολήν!!! Ἀντιπαρέρχοµαι τὴν ἀνάγκην καταλογισµοῦ τῆς εὐθύνης περὶ τὴν γενικὴν ἀνθρωπίνην ἀποτυχίαν κατανοήσως τῆς πλήρους σχέσεως καθ᾽ ὑπόθεσιν νοη-µόνων µετὰ τοῦ Θεοῦ καὶ Κυρίου!!!

Διὰ τῶν ὡς ἄνω καταφαίνεθ᾽ ἡ φαινοµένη, κοὐχὶ ὄντως οὖσα, σύγκρουσις Λόγου ἐν ταῖς Γραφαῖς, ἥτις διὰ τὴν ἀκαταληψίαν ἀποσιωπᾶται, καὶ τὸ βαθύτερον σὺν Θεῷ νόηµα ὅπερ, φεῦ, ὡς οὐκ ὤφειλεν ἀφ᾽ ἡµῶν διαφεύγει! Καταφαίνεθ᾽ ὅµως ὡσαύτως καὶ ἡ ἀνάγκη τῆς παρούσης εἰσαγωγῆς, καταδεικνύσης τὴν δέουσαν µελετητικὴν προσοχήν.

Οὐ πᾶν ὃ ἐγράφη τε καὶ κατανοεῖθ᾽ ὡς κοινῶς κατὰ παράδοσιν ἑρµηνεύτετ᾽ ἐστὶ θέσφα-τον ἢ θεόπνευστον. Ἀλλ᾽ ἄλλ᾽ ὄντως "πρᾶγµα" ἐστὶν ἡ ἀνάγκη τῆς ἀκριβοῦς περιγραφῆς, εἰ αὐτή ἐστι δυνατή, τῶν ὄντως συµβάντων ὡς ταῦτα συνέβησαν!: ῞Ινα κἀπὸ τῶν σφαλµάτων χἀ-µαρτιῶν µανθάνειν µηδέποτ᾽ ἐν τῇδε ζωῇ παύσωµεν!:

Ἐν ἐποχῇ ἀναµφιβόλου ἀγνοίας τῶν προσυµβάντων, τὸ διδόναι τὰ ἀποδιδόµεν᾽ ὀνόµατα τοῖς πολὺ πρότερον θανόσι πατράσιν, ὡς καὶ τὰς ἡλικίας αὐτῶν, κατ᾽ ἐποχὰς ὅτ᾽ οὐδ᾽ ἡ ὀνόµα-τος ἀνάγκη, ἡ γραφὴ χἠ µέτρησις χρόνου ἦσαν ἔτι ὄντως γνωστά, ἐστὶν ὄντως αὐθαίρετον! Τὸ παρ᾽ ἡµῶν ὑστέρων διηγεῖσθαι προσωπικὰς συνοµιλίας Θεοῦ καί τινος τῶν ἀνθρώπων ὡς ἐὰν ὦµεν αὐτήκοοι µάρτυρες, κἀποδιδόναι ταῖς πράξεσι πατέρων τὴν προτέραν ἢ καὶ ὑστέραν Θε-οῦ εὐλογίαν οὐκ ἀναντιρρἠτως ἐστὶ σὺν Θεῷ! Αἱ πράξεις τῶν Ἀβραάµ τε καὶ Σάρας-Σάρρας δικαίως ἐπιδέχονται πολλῆς ἠθικῆς συζητήσεως! Ἥτις οὔκ ἐστι τοῦ παρόντος, πέραν τῆς µνη-µονεύσεως τῆς ἐκδιώξεως τῶν Ἄγαρ καὶ Ἰσµαὴλ καὶ τῆς ἀντιστροφῆς τῶν πρωτοτοκίων διὰ τῆς Σάρρας, ἅπερ διὰ τἄσβεστον ἔκτοτε δι᾽ ἀκριβῶς ταῦτα γεννηθὲν µῖσος δεινῶς ἔτι διώκει πάντας τοὺς ἐπὶ γῆς!!!


Πλέον δ᾽ ἐκείνων, διὰ ποῖον ὄντως µέγα ἁµάρτηµά του, ἤ Λογικὴν ἄλλην αἰτίαν, ὁ Ἀβρα-ὰµ ἔκρινεν οὐ µόνον ἑαυτὸν ἀλλὰ καὶ πάντας τοὺς ἤδη περὶ αὐτὸν καὶ τοὺς ἐξ Ἰσαὰκ ἄρρενας περιτεµνητέους, ὡς ἐὰν ὁ Θεὸς ἔσφηλε κατὰ τὴν δηµιουργίαν τἀνθρώπου ποιήσας ἀκέραιον καὶ τὸν Ἀδὰµ καὶ ἅπαν µέχρι τοῦ νῦν τὸ ἄρρεν γένος αὐτοῦ;;; Ἀληθῶς οὕτω διέταξεν ἀλλ᾽ οὔχ ὡσαύτως ἐξήγησεν ὁ Θεός;;; Καὶ σήµερον, ἆρα δικαιοῦται ἀνώτατα δικαστήρια κρίνειν τὴν πε-ριτοµὴν ὡς καὶ βρεφῶν δικαίωµα θρησκευτικὸν ἀναφαίρετον τοῦ πατρός, ὅλως ἀδιαφοροῦντα περὶ τοῦ τῶν βρεφῶν ἀντιστοίχου θρησκευτικοῦ δικαιώµατος ἐπιλογῆς;;; Δικαιούµεθα λέγειν· καθ᾽ ἃ ἐλάλησεν (ἀλλ᾽ οὐκ ἐξήγησεν!!!) αὐτῷ ὁ Θεός;;; [Ἵνα δὲ µὴ νοµισθῇ ὅτι ὑφέρπω ἔνθ᾽ οὔ µοι ἔξεστι, µόλις προχθὲς ἐλέχθη µοι τὸ φαινοµενικῶς µόνον ἀντίστοχον ὀρθόδοξον χριστιανι-κὸν βρεφῶν βάπτισµα, καίτοι τοῦτο κεῖνα κατ᾽ ἀπολύτως οὐδὲν µεταστοιχειοῖ, σωµατικῶς ἢ πνευµατικῶς, ὡς πόλλ᾽ αὐτῶν ἐνηλικιούµενα τρέπετ᾽ εἰς µανιώδεις ἀθέους!!!]

Ἀλλ᾽ ὑπάρχει καὶ ἕτερον προηγηθὲν ζήτηµα µὴ ἱκανῶς ἐξηγούµενον· ἐκεῖνο περὶ τὸν κα-τακλυσµόν: Εἰ καλῶς µετρῶ (βάσει τῶν Γεν.7. 4,7,10,12,20 καὶ Γεν.8. 2-17), ὁ χρόνος ἀπὸ τῆς ἐπιβιβάσεως ἕως καὶ τῆς ἀποβιβάσεως πάντων ἀπὸ τῆς κιβωτοῦ διήρκεσε περὶ τὰς τριακοσίας ἡµέρας. Ὡς ἀνὰ δύο τὰ ζῶα ἐπεβάσθησαν, τὰ ἐξ αὐτῶν σαρκοβόρα τίνι τρόπῳ ἐτράφησαν (ἢ δαπάναις τῶν "καθαρῶν"; — ἀλλ᾽ ἀντιλαµβανόµεθά πως τὸν ἀριθµὸν πάντων ἐκείνων καὶ τὸν ὄγκον τῶν ἀπαιτουµένων ζωοτροφῶν;;;); Οὐδὲν λέγεται περὶ τούτου! Ἄφες δὲ κατὰ µέρος ὅτι τὸ Ἀραρὰτ οὔκ ἐστι τὸ ἐπὶ γῆς ὕψιστον, µόνον τὸ τότε τοῖς περὶ τὸν Μωυσῆν δοκούµενον ὕψιστον! Ὁ ὄντως Θεοῦ Λόγος ἐπιλαµβάνεται πάντων! Ὁ τῶν ἀνθρώπων ἐπὶ µόνων τῶν τούτῳ γνωστῶν! Ἡ χρῆσις τῆς σηµερινῆς γνώσεως ἐπὶ τοῦ ζητήµατος τούτου ἀσφαλέστατα ἦν ἂν λίαν ὠφέλιµος!

Δέοµαι µὴ παρεξηγηθῆναι: Ὁ Θεοῦ Λόγος ἀπαντᾷ πᾶσιν ἕως τῆς συντελείας τοῖς ἐρωτή-µασιν· ἐλλειπής ἐστιν ὁ ἀνθρώπινος µόνος. Θεόπνευστός ἐστιν ἡ Γραφὴ µόνον ἐν ᾧ µέτρῳ τὰ διηγούµενα κατεγράφησαν ὡς ὄντως συνέβησαν, πλὴν πέραν πάντων τῶν ἀνθρωπίνων σφαλµά-των καὶ τῶν ἐπ᾽ ἀπρεπεῖ ἐν τῇδε ζωῇ ὠφελείᾳ, ἐσφαλµένων ἤ καὶ κακοβούλων, ἀνθρωπίνων ἰσχυρισµῶν! Οὕτως, ὅ,τι συνέβη οὔκ ἀναγκαίως ἐπέχει τὴν Θεοῦ εὺλογίαν! Π.χ., τὸ οὐ φονεύ-σεις (Ἐξ. 20.15) προηγεῖται κατ᾽ἀπόλυτον σηµασίαν τῆς µονοµαχίας τῶν Δαυὶδ-Γολιὰθ καὶ τῆς παρουσιάσεως τοῦ πρώτου, κρατοῦντος τὴν κεφαλὴν Γολιάθ, ἐνώπιον τοῦ Σαούλ! Τοιαῦται πράξεις, κἂν ἐνίοτε δοκούµεναι ὡς ἀνάγκης, ἄλλως κρίνονθ᾽ ὑπὸ τῶν ἀνθρώπων, χὄλως ἄλ-λως ὑπὸ τοῦ Θεοῦ!!! Ἀναµείνωµεν τὴν Αὐτοῦ κρίσιν!

Ὡς µετεφράσθη, ἡ Π.Δ. συνίστησι τὴν πολλαπλῶς διὰ τὰς λίαν πολλὰς λεπτοµερείας αὐ-τῆς καταπλήττουσαν πλήρη ὑπὸ τῶν ἐν τῷ Ἰσραὴλ γιγνωσκόντων γραφὴν κατὰ πάντα δοκηθεῖ-σαν ἀναγκαίαν καταγραφὴν τῶν ἐν τῷ ἔθνει αὐτῷ, χὐπ᾽ αὐτοῦ συντελεσθέντων συµβάντων, µέχρι τῆς ἕως τότε κριθείσης ἐν πάση τῇ λεπτοµερείᾳ αὐτῆς συνολικῆς καταγραφητέας ἱστορίας αὐτοῦ!!! Κατὰ τοῦτο, ἡ Π.Δ. ἀποτελεῖ µοναδικὸν τοῦ εἴδους αὐτοῦ καταγράφηµα! Πρὸ τούτου, ὁ σύγχρονος ἀναγνώστης ὀφείλει γενέσθαι προσεκτικὸς µελετητὴς ὥστε διαχωρίσαι τἀσήµαντ᾽ ἀπὸ τῶν ἀφθόνων ἀληθῶν κεκρυµµένων ἐν αὐτῇ θησαυρῶν!!! Τρία παραδείγµατα δοκεῖ µοι πρέποντ᾽ ἀναφέρειν ἐνταῦθα: Τὰ ἐν (α) ΕΞ. 23.1: ΟΥ παραδέξῃ ἀκοὴν µαταίαν. οὐ συγκαταθήσῃ µετὰ τοῦ ἀδίκου γενέσθαι µάρτυς ἄδικος. 2 οὐκ ἔσῃ µετὰ πλειόνων ἐπὶ κακίᾳ. οὐ προστεθήσῃ µετὰ πλήθους ἐκκλῖναι µετὰ τῶν πλειόνων, ὥστε ἐκκλῖναι κρίσιν. (β) ΨΑΛΜ. 36.1 ΜΗ ΠΑΡΑΖΗΛΟΥ ἐν πονηρευοµένοις µηδὲ ζήλου τοὺς ποιοῦντας τὴν ἀνοµίαν. καὶ


(γ) ΨΑΛΜ. 51.3 ΤΙ ΕΓΚΑΥΧᾼ ἐν κακίᾳ, ὁ δυνατός, ἀνοµίαν ὅλην τὴν ἡµέραν; Ἀντιλαµβανόµεθα καὶ κατ᾽ ἐλάχιστον ποία ἦν ἄν ἡ ποιότης τῆς ὅλης διὰ τῶν αἰώνων παγκοσµί-ου ζωῆς, καὶ δὴ τῆς σηµερινῆς, εἰ καὶ µόνα ταῦτ᾽ ἐγκολπούµεθα πάντες;;; Ὅλως ἄλλη ἐστὶν ἡ βαρύτης φιλοσοφικῆς ἀρθρώσεως τοιούτων προτάσεων, χὄλως ἄλλη ἡ βαρύτης αὐτῶν ἡ κα-ταβαίνουσα ἐφ᾽ ἡµῶν ἄνωθεν!

Ἀντὶ ἐπὶ τούτων καὶ τῶν τοιούτων, ἐφ᾽ ὅλως ἄλλ᾽ ἀπὸ τῆς ἐποχῆς τῶν ἐν τῇ Π.Δ. ἱστο-ρουµένων στρέφοµεν τὴν ἡµῶν προσοχήν: Πῶς ἀδελφὸς ἐξαπατήσει τὸν αὐτοῦ ἀδελφόν, χὐπὸ τὰς ὑποτιθεµένας εὐλογίας, οὐχ ἧττον, αὐτοῦ τοῦ Θεοῦ! Ὁ Ἰσαὰκ καταλαµβάνει τὰ πρωτοτό-κια Ἰσµαήλ, ὁ δὲ Ἰακὼβ τὰ τοῦ Ἠσαῦ!!! Καὶ Ἰακὼβ διά τινα καθ᾽ ὅλα µυστηριώδη πάλην διὰ νυκτὸς ἕως πρωΐας µετ᾽ ἀνθρώπου (Γεν. 32.24), ἐν τῷ ἐδαφίῳ 28 ἀνεξηγήτως ὑποδηλουµένου ὡς (αὐτοῦ τοῦ) Θεοῦ, µετονοµάζετ᾽ εἰς "Ἰσραήλ", ὄνοµα κληρονοµούµενον ὑπὸ τῶν κατιόν-των! Ταῦθ᾽ ὅλως ἀµάσητ᾽ ἔκτοτε καταπίνουσιν οἱ αὐτοδηλούµενοι "Θεολόγοι"!!! Παντελῶς λησµονοῦντες ὅτι ὁ µὲν προφἠτης Βαροὺχ δηλοῖ τε καὶ ἐρωτᾷ (ἐν Κεφ. 3.9-14) "Ἄκουε Ἰσρα-ὴλ ἐντολὰς ζωῆς, ἐνωτίσασθε γνῶναι φρόνησιν. τί ἐστιν Ἰσραήλ; τί ὅτι ἐν γῇ τῶν ἐχθρῶν εἶ; ἐπαλαιώθης ἐν γῇ ἀλλοτρίᾳ, συνεµιάνθης τοῖς νεκροῖς. προσελογίσθης µετὰ τῶν εἰς ᾅδου; ἐγ-κατέλιπες τὴν πηγὴν τῆς σοφίας. τῇ ὁδῷ τοῦ Θεοῦ εἰ ἐπορεύθης, κατῴκεις ἂν ἐν εἰρήνῃ τὸν αἰῶνα. µάθε ποῦ ἐστι φρόνησις, ποῦ ἐστιν ἰσχύς, ποῦ ἐστι σύνεσις τοῦ γνῶναι ἅµα ποῦ ἐστι µα-κροβίωσις καὶ ζωή, ποῦ ἐστι φῶς ὀφθαλµῶν καὶ εἰρήνη", ὁ δὲ Παῦλος (Ρωµ. 9.6) ὅτι "… οὐ γὰρ πάντες οἱ ἐξ Ἰσραήλ, οὗτοι Ἰσραήλ"!!! Οἱ ὑποκείµενοι ταῖς ἀνωτέρω κατηγορίαις ἐµµέ-νουσιν ἐπὶ τὸ ἀγνοεῖν ὅτι "Ἰσραὴλ" σηµαίνει ‘him that strives (= quarrels, contends, makes great effort trying very hard to win, is in conflict) with God’, ἑλληνιστὶ δέ, µονολεκτικῶς τὸν ἀνταγωνιζόµενον τὸν Θεόν! ῞Οθεν, εὐθέως νῦν ἐρωτᾶται: µόν᾽ οἱ Ἰσραηλῖται, ἢ σχεδὸν πάν-τες, µάλιστα σήµερον ἤ/εἴ ποτε, ἀνταγωνίζονται τὸν Θεόν, λυσσωδῶς προσπαθοῦντες ἀνύπαρ-κτον καταδεῖξαι Αὐτόν, πολὺ µᾶλλον ἢ σὺν Αὐτῷ ἐπὶ µόνῳ καλῷ ἀγωνίζονται;;;

Ἵν᾽ ἀξίάν τιν᾽ ἔχῃ χἠ παρ᾽ ἀνθρώπων περὶ Θεοῦ καταγραφεῖσα Ἱστορία, πάντες ὀφείλο-µεν πῶς ἀρτιώτερον διδάσκεσθαι κἀπ᾽ αὐτῆς: οὐχί γε περὶ τὸ πῶς βάλλεσθ᾽ ἐπ᾽ ἄλλων, ἀλλὰ περὶ τὸ πῶς πάντες ὁµοῦ προάγεσθ᾽ ἐπὶ τὰ Ἄνω! Ἐν Κορ.Α 1.20 ὁ Ἀπὀστολος Παῦλος ἐρω-τᾷ: "ποῦ σοφός; ποῦ γραµµατεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐµώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσµου τούτου;" Ἀλλὰ τοῦτο καταδείκνυται οὐχὶ πλέον δι᾽ ἀναφορᾶς παλαι-αῖς δοξασίαις "πίστεως" ὡς µηδὲν ἐλΛόγως κατανοούσης, ἀλλὰ διὰ µόνης τῆς ὀρθῆς χρήσεως τοῦ ὑπὸ τοῦ Θεοῦ δοθέντος ἡµῖν Λόγου! Ἀναλύοντος ἐπ᾽ ἀεὶ αὐστηρότερον οὐ µόνην τὴν ὑπ᾽ ἀνθρώπων καταγεγραµµένην ἱστορίαν, ἀλλὰ κἀκείνην ἣν αὐτὸς ὁ Θεὸς ἐνέγραψεν διὰ τῶν νόµων αύτοῦ ἐφ᾽ ὅλου τοῦ ἀψύχου φυσικοῦ σύµπαντος!!! Διὰ µόνην τὴν ἀσοφίαν ἡµῶν ἡµεῖς ἀγνοοῦµεν τὴν ὑστέραν ὡς τὴν πασῶν γνησιωτάτην Θεολογίαν, καθότι ἐν τῇ συνθέσει αὐτῆς ἀπολύτως οὐδὲν ὁ ἄνθρωπος παρενέβαλε!!! Μὴ οὖν σὺ λέγε ὅτι ἐν τῇ Σοφίᾳ τοῦ Θεοῦ ὁ κόσµος οὐκ ἔγνω διὰ τῆς Σοφίας Αὐτοῦ τὸν Θεόν!!! Παραφράζων τὸν Ἀπόστολον Ἰάκωβον δύναµαι κἀγὼ ἐρωτᾶν: Εἴ ἐστί τις σοφὸς καὶ ἐπιστήµων ἐν ὑµῖν δοκῶν ἄλλως, δειξάτω ἐκ τῆς καλῆς ἀναστροφῆς τὰ ἔργα αὐτοῦ ἐν πραΰτητι σοφίας!!!

Διά γε τοῦτο χἠ παροῦσα προσπάθεια κατεβλήθη· ἵνα συνδράµῃ ἅπασαν τὴν προηγηθεῖ-σαν! Δεινῶς ὄντως ἐπέρχετ᾽ ἐφ᾽ ἡµᾶς ὡς χὀ ἀµέσως µέλλων καιρός! Εἴ τιν᾽ ὡς ὅλον ἀνθρώπι-νον γένος ἀναθροῦν ἅπερ ὀπώπαµεν γνησίαν σοφίαν κεκτήµεθα, νῦν αὐτὴν καταδείξωµεν!!!

[Ἐν τῷ Εἰσαγωγικῷ Σχολίῳ, δι᾽ ἐρυθροῦ χρώµατος σηµειοῦται ἀκέραια τὰ σχολιαζόµεν᾽ ἐδάφια, ἢ ἐλάχιστ᾽ ἀπὸ κείνων παραφραζόµενα, καὶ διὰ κυανοῦ ἡ σοβαρωτέρα παράφρασις


δεικνυµένη ὡς ἄνωτέρω. Ἐν τῷ ἀκολουθοῦντι κειµένῳ τῆς Π. Δ. δι᾽ ἐρυθροῦ χρώµατος σηµειοῦται ἐδάφια ἄξια ἢ χρήζοντα µείζονος προσοχῆς, καὶ ἐν ἀγκύλαις σχόλια κριθέντ᾽ ἄξι᾽ ἀµέσου παρουσιάσεως.]

Εἰς ἀµφότερα τά τῆς Παλαιᾶς τε καὶ τῆς Καινῆς Διαθήκης νῦν παρουσιαζόµενα κείµενα, πᾶσα δυνατή µοι προσπάθεια κατεβλήθη ὥστε ταῦτα ἐµφανισθῶσιν παντελῶς, κυρίως τυπο-γραφικῶν, σφαλµάτων ἐλεύθερα. Τὰ ἰδιωµατικὰ τοῦ πρωτοτύπου τῆς Π.Δ. ἑλληνικὰ διετηρή-θησαν ὡς κατέφθασαν ἕως ἡµῶν πλὴν καταφανεστάτων λαθῶν γραµµατικῆς φύσεως. Ὡς πη-γάς, ἔσχον τὰ κείµενα ὡς αὐτὰ ἐµφανίζονται ἐν (α) http://www.myriobiblos.gr/bible/ot/default.asp , (β) http://www.apostoliki-diakonia.gr/bible/bible.asp?contents=old_testament/contents.asp&main=OldTes , (γ) http://spindleworks.com/septuagint/septuagint.htm ,(δ) http://patrologia.narod.ru/biblia/lxx/rahlfs/index.htm ,καὶ (ε) τὸ ὑπὸ τῆς "Ἑλληνικῆς Βιβλικῆς Ἑταιρίας" ἐκδοθὲν κείµενον τῆς SEPTUAGINTA, ISBN: 3–438–05121–4, πρὸς ὅ συνεκρίθησαν σηµεῖα ἀµφιβολίας ἐν τοῖς ἀνωτέρω ἱστολογι-κῶς τῷ Κοινῷ παρεχοµένοις· ἀφ᾽ οὗ ὡσαύτως ἐπελέγησαν, ἐκ τῶν ἐν αὐτῷ ὑποσηµειώσεων, ἐδάφια (ὧν ὁ ἀριθµὸς σηµειοῦτ᾽ ἐρυθρός) παραλειπόµεν᾽ ἐν τοῖς κυρίοις κειµένοις.

Κατὰ τὴν ἐµὴν γνώµην, κακῶς τὸ κείµενον τῆς Ἑλλ. Βιβλ. Ἑταιρίας οὐ σηµειοῖ διὰ γράµµατος κεφαλαίου Θ καὶ Κ τὰ σαφέστατα τῷ Κυρίῳ Θεῷ ἀναφερόµενα, πρὸς πλήρη διαχωρισµὸν ἀπ᾽ ἀναφορῶν εἰς ἄλλους "θεούς"!

Ἡ παντελὴς ἀπουσία ἐν τοῖς κειµένοις ἐδαφίων (εἴτε αὕτη ὀφείλεται εἰς γνησίαν ἀπώλει-αν, εἴτ᾽ ὀφείλεται εἰς περιεχόµενον κριθὲν ἀνὰ τοὺς αἰῶνας "ἀπόκρυφον" καὶ διὰ τοῦτο ἀνοµο-λογήτως καταπιεσθέν), σηµειοῦται δι᾽ ἐρυθρῶν ἀριθµῶν ἀκολουθουµένων ὑπὸ τοῦ (???).

Ἐδάφια (ἢ καὶ λέξεις) κριθέντ᾽ ἄξια µείζονος προσοχῆς, δι᾽ ἴδιον ἕκαστον λόγον, ὡσαύ-τως σηµειοῦτ᾽ ἐρυθρά.

'Επεξηγηµατικαὶ σηµειώσεις, τοιαῦται ὡς "Τῷ Δαυίδ", ἐκρίθησαν ἀναγκαῖαι, ἵνα µὴ πως τὰ 'ἀποτινόµενα' καὶ 'ἀποδιδόµενα῾ συγχυσθῶσι.

http://www.myriobiblos.gr/bible/ot/default.asphttp://www.apostoliki-diakonia.gr/bible/bible.asp?contents=old_testament/contents.asp&main=OldTeshttp://www.apostoliki-diakonia.gr/bible/bible.asp?contents=old_testament/contents.asp&main=OldTeshttp://spindleworks.com/septuagint/septuagint.htmhttp://patrologia.narod.ru/biblia/lxx/rahlfs/index.htm


THE NECESSARY INTRODUCTORY EDITOR’S COMMENTARY

Having searched the Internet on the hope of finding an objective reference in time of the events narrated in the Old Testament, I found none such beyond what is assumed to be based on what is narrated in it! Strictly, this looks like attempting to lift oneself off the floor by pull-ing on one’0s own bootstraps! Which, today, must painfully astound every human capable of serious thought considering the question of how the people that lived then understood at all the world: Of them very few indeed knew reading and writing even of the most elementary and thus inevitably entirely incomplete spoken and written language then in use. In that language did the then "experts" attempt to describe the strictly Logical and Divine. That these relate inexorably to the accurate measurement of relentlessly flowing time controlling the entire world, the then "experts" knew nothing about! For them, man was the absolute measure; an "understanding" so general that, alas, still haunts us; of which it is only a small part that there still are people believ-ing universally correct the biblical reckoning of time!

As these and other such constitute even a small part of the common mystical religious faith of innumerable millions of people, at least such people may not be surprised at the course of civilization and present life on this planet, nor wonder as to who shall be the heir of all these: the planet is already unbearably pressed to supply us ever more of the materials we, without any sense of limit and impudence, demand in order to keep on "developing"! That these are deliberately being ignored demonstrates what truly are the objectives pursued secretly!

As regards the translation from Hebrew to Greek, we all must understand that it (at least of the Pentateuch) was accomplished by the most distinguished Jewish scholars called to Alex-andria from Judaea by Ptolemy the Second (305-247) on the demand of Jews then having al-ready lived in Alexandria for long enough to have begun to lose the direct contact with the Jew-ish texts. The entire translation was accomplished at the latest by the middle of the 2nd century B.C., and was greeted by the general approval of all knowledgeable Jews in Alexandria, thus totally excluding any conceivable interference by Greek or Christian ideas. The frequent strange Greek used in the translation were as they were being used and understood by the Jews in both the Palestine and Alexandria, and the references to the O.T. at the time of Christ and in the Gos-pels were made based on the Greek text. Without the slightest doubt, as Alexandria was the most cosmopolitan Greek city state, it was there that the need became most apparent of the cor-rect pronunciation of the Greek language even by non-Greek born people, who did not have the advantage of learning Greek ever since they were born. The complex tonal system for the cor-rect intonation and pronunciation was thus introduced exactly in order that all users use and pronounce correctly the indeed very difficult Greek grammar, the clear purpose of which was to obtain the most accurate expression possible of the meaning intended to be understood by the listener just as it was intended to be given to him by the speaker! One is fully justified to doubt the possibility of an even more accurate expression of a naturally difficult to express complex


meaning than is possible by ancient Greek, particularly of the Attic dialect! The Jewish Council of Jamnia of 90-95A.D. (hypothesized by some), inevitably having been under the pressure of the already expanding Christianity, must be understood as also attempting to defend Jewish be-liefs also against the newcomers! The travails of the Jews over the following centuries worked against the salvation even of a single complete and intact code of the ancient Jewish text, as that was saved complete in the form of the Septuaginta! But also, the Masoretic Recension during the 10th century A.D.cannot be relied upon, given, as it is entirely very possible, that at least a subtle transfer of meaning of words in the Diaspora did take place in addition to the loss of dia-critical marks on the scrolls, without which the correct reading of Jewish words and texts is completely impossible, as the Jewish alphabet contains only the single vowel alef = A! All these in the light of this very understanding: that in the measure in which the Translation of the Seventy was closer than all other versions to the original and the Truth, inexorably, God would save only exactly this!!!

But as regards the correctness according to Λόγος of what is included in the O.T., it is a great deal more that we are duty bound to state. [And I say Λόγος, because we all must at the very long last distinguish thoroughly the words-and-reasons of God and His Logic from the words of men uttered according to their unscrutinized "faith" yet believed to be correct!]

I must start from setting straight the mostly silent clash about the true age of the universe: For what good reason does the Holy God "deceive" (???) us by having created the world only most recently as the Bible states, yet allowing it (by means of the laws that only He could have established for it to obey) to appear to us as having come into being before more than ten whole billion years ago??? There is indisputably operating in the entire universe what is known as Newton’0s Universal Law of Gravitation. That law correctly analyzed (which is still most dili-gently kept secret since 1985/6 by the entire "scientific" class, supported at that by the highest Church authorities that were asked but refused to demand that the "scientific" class take the stand on this very issue, thus exposing them all for shamelessly blaspheming the Holy God), indisputably testifies in the strictest support possible to that far greater age!!! The Holy God does not deceive!!! As no law can at all exist and stand without the person that wrote it down, so too the law of Gravitation (as it is understood by all and disputed by none) proves indisput-ably Him as truly being its own Lawgiver!!! So, now most clearly, what the O.T. states about the creation of the world are only old myths of that ancient and totally untrained regarding the Truth age! [Kindly note: the Greek word for Truth being Ἀλήθεια means the absolute absence of total forgetfulness! All that has been, is, and shall be shall be there forever!]

Up until now, no believer seams to have wondered regarding the introductory statement of King James Version of the book of Genesis: "In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters." The Greek original states that the earth was ἀόρατος καὶ ἀκατασκεύαστος, namely, respectively, invisible and unstructured/unconstructed, Clearly, the "without form" complies with unstructured/-! But the "void" in no sense may stand for invisible! Then again, who can create anything both in total darkness, and mainly, unstructured? Creating includes giving form, shape, structure, function! Creating the void (the totally empty space) belongs in a totally different category of creation! You need that to place in it the heaven and the earth! The earth in no sense can be stated to be "without form


and void"! Then again, as the "spirit" is the nonphysical part of a person, the (Holy) Spirit of God may not be confused with the physical wind that alone may move upon the face of the waters, that do have a distinct form, other than the rest of the earth. The ignorance and confu-sion of the writer of the Genesis, only seems to be further amplified in the translation. But all this by no means may be attributed to God!!! Today, that we do understand at least some things better, we have no option other than comprehending that the creation began with the command "Let there be light": whereupon there indeed was light, in the full detail that its being entails, including the void in which alone light can spread, and all the subsequent development (based on the full gamut of all the necessary-implicit silently yet inescapably operating exact laws) of the physical universe following the issuing of that command!!!

Before Aristarchus (3rd century B.C.) nobody had thought anything about the heliocentri-city of our planetary system. Before then, and yet again after that and for some eighteen centu-ries, all peoples believed in the geocentricity of the entire universe, and were truly thankful that the Moon lighted their otherwise scary nights! The week, as the time interval closest to the one quarter of the cycle of the Moon, seemed logical to base upon it the human activities. So, upon it, totally arbitrarily, for reasons also religious, was by Moses defined the total duration of the creation of the universe; after which even the Lord God decided finally to rest, having finished all His works!!! But as Christ declared that "My Father is working still and I am working" (Jn. 5.17), it unquestionably follows that exclusively to the Father belongs every substantial discre-tion! None of us is allowed to say ought about all the works that the Lord God did (Gen. 2.2), that would forever thus limit the Lord God!

It follows that it is well at this point to make clear all that is involved regarding the One or the Triadic/ThreePersonal God: At the time of Christ and later far too many events were occur-ing in the highest echelons of Rome, some of which were transferred to and formed the misun-derstanding of the correct notion of the ThreePersonal God, that ended up to being a matter of pure faith, rather than a matter clearly understood as an inescapable need of Logic: "And God said, Let us make man in our image, after our likeness: … So God created man in his own image, in the image of God created he him", (Gen. 1.26-7). If that be indeed so (as we may for a moment agnostically say), it follows that by examining ourselves we can indeed obtain safe and important information even as regards the true Nature of God:

(a) Do we reason and plan in our minds compatibly with Logic, as best one can?Well then, even He as the Father,

according to His entire Absolute Power and Holiness, for a Purpose!

(b) Based on what we reason and plan in our minds as best we can,do we also express ourselves by means of words and works,

thus taking action in public?Well then, even can He as the Son,

according to His entire Absolute Power and Holiness, for a Purpose!

(c) Are we self-inspired to reason and express ourselves, as best we can,by both speech and works, thus again taking action even in public?

Well then, even can He as the Holy Spirit,according to His entire Absolute Power and Holiness, for a Purpose!

(d) How many persons each one of is, three or just only one?


Well then, how also He is not only one Person???

Being an Orthodox Christian, only the Book of Genesis did I use in the above reasoning, on which truly, each one of all monotheists bases his faith! Well, if I am mistaken, I expect proof of the mistakes I have committed thus far! But if I am not, I feel it to be my right to await correction of the faith of all those that have been mistaken thus far!!! Because by being together on this planet we all march together toward where we know not, as the time left to us is visibly running short, let us all consciously, together and con Deo walk the distance still left before us!!!

To strengthen all so far said above, I request that we recall Jesus Christ’0s words: "Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works’0 sake" (John 14. 9-11).

There still remain many matters that need to be brought forth in order that the Scriptures be understood correctly; first of all this: To the Jews belongs the honor for understanding even as they did, alone among all the peoples of antiquity, the problem of one God’s existence!

But the active philosophical action needed to understand the full consequences of the ex-istence of only one God was not in them! For this reason, alas, there still remain very many questions in need of truly great attention for the correct understanding of the Old Testament, only on some of which will I here try to draw the Reader’s attention:

Just take this now: "The serpent was the most sagacious of all beasts on the earth (this be-ing the exact translation of the Greek original) which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? … And the serpent said unto the woman, Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil", (Gen. 3, 1-5). How was the serpent both most sagacious and tempting??? What was false that the serpent said? May we really say that God wanted us for ever ignorant of the difference between good and evil??? If so, how would we prove worthy of the future and true Paradise, which we most falsely confuse with the earthly Garden of Eden??? Can it be that God truly wanted us altogether ignorant of both good and evil for the sake of our willful, for the fear, avoidance of the wholly unknown, or for the sake of the willful avoidance of the most inviting to taste it yet also fully known to bring us to doom??? What virtue is gained by fear, and what by the struggle??? Do we comprehend that before temptation, by refusing to yield to it, is God’s ever greater approval gained, for which reason we beg the Lord that "He lead us not into (some new) temptation but deliver us from evil", that is really meant to say, deliver us to a temptation greater than the last one to which we did not submit yet not too great that we shall not be able successfully to reject, thus at any rate not refusing a greater temptation that we still can resist, so that in this manner we still more steel ourselves for the sequel? If we understand none of all this, it follows that we fail to comprehend anything truly worthy, towards which God calls us to proceed!!! Can it be that due to some poor translation(?), ignorance of the lan-guage, or the failure through the centuries to select the Logical collection of meanings and words expressing them in the face of the ever present need of perfection, very few if anything from all these we do in fact understand??? For which reason we were never discomfited in the


face of the fact that the serpent that "tempted" us remained in the Garden of Eden even after we were thrown out??? I shall not here attempt to assess the blame for all this our failure; we all partook in that, for our failure to comprehend what it overall truly means to be dealing with the Lord God!

By means of the above, the apparent but truly nonexistent internal conflict of Reason in the Scriptures is fully explained, despite the fact that it is never discussed for our failure to take in the deeper con Deo meaning that truly matters, which, alas, escapes us though it ought not to! But also, fully understood does the need become of the present introduction, bringing forth the great attention needed in the study, not just the mere reading, of the Scriptures.

Not everything that has been written and is understood as traditionally is interpreted is the word of God, or is inspired by Him! But the need of the exact understanding of what is put down in writing, if that is at all possible, of what truly did happen is an altogether different matter!: So that even from our mistakes and our sins never stop learning!:

In an epoch of indisputable ignorance of what had already happened before, to give the names and even the ages of forebears that died in much earlier ages of still much greater igno-rance when not even the need that people have names can be certain that it had been recognized and even the writing and the measurement of the passing time were still unknown is nothing other than grossly arbitrary! That we long descendants of them narrate their personal conversa-tions with God as if we were ear witnesses of them, and ascribe to actions of forefathers the prior or following blessing of God is not indisputably con Deo! The acts of Abraham and Sarai-Sarah truly invite much discussion as to their morality! Which is not a matter for the pres-ent, beyond mentioning the expulsion of Hagar and Ishmael and the reversal of the primogeni-ture, which, for the so far unextinguishable mutual hatred between the descendants, so terribly still chases everybody on earth!!!

But beyond that, for which great sin of his own, or other Logical cause, did Abraham judge not only himself but also all the males about him and the descendants of Isaac circum-cisable, as if God Himself did commit a great mistake in making Adam intact as well as his entire so far male progeny??? Indeed did so God order, but not also explain??? And today, how indeed do even some highest courts on earth judge the circumcision even of newborn male babies an inalienable religious right of the father, while completely ignoring the corresponding religious right of the babies to choose what they should do with themselves when they come of age to judge responsibly??? Is it our right to say "as God said to him" (Gen. 17.23), but did not also explain to him??? [And lest I be accused that I attempt to wiggle through this sensitive subject on which I have no right to speak, only the other day was pointed out to me the, only apparently corresponding(???), Orthodox Christian baptism of babies, which, however, in no sense causes any real change to them whether in body or spirit, as quite a number of them do grow up to become maniac atheists!!!]

But there is also an earlier matter that has not been explained sufficiently; that regarding the Great Flood: If I count correctly (based on Gen.7. 4,7,10,12,20 and 8. 2-17), the time from beginning to board until all were off board Noah’s Oak ran to about, if not exactly three hundred days. As the animals were boarded in pairs, how were the carnivorous of them fed? Or were they at the ex-pense of the "clean" ones, about which nothing is stated other that they were "clean"? Do we comprehend at all the true number of them all and the volume of the required and expended food-stock? Nothing is said about this crucial matter. And let aside that


the Ararat is not the highest mountain on earth, only that it was so regarded by those about Moses! The true Word of God excludes nothing and no one! The word of men refers only to what is known to them! So, it indeed would be helpful if somebody made an effort to calculate the needs of such a complex and huge project based on today’s knowledge of matters!

I beg to be understood, not misunderstood: The Logos (not just the mere ill-defined "Word") of God answers to all till the end of time questions. Defective is only the word of man. God-inspired is the Scripture only in the measure that the facts narrated are being described as they truly occurred, beyond every and all human mistakes and all the pretentious assertions aiming at improper, shameful, evil gain while in this life. So, what truly did happen that is contained in the Scriptures does not necessarily obtain the approval of God! E.g., the Thou shalt not kill (Exod. 20. 15) takes precedence in absolute significance over, e.g., the duel of David vs. Goliath, and the self-presentation of David holding the head of the slain Goliath before King Saul! Such acts, even when taken as of dire need, are judged one way by men and another by God!!! So, let us wait for His Judgment!

As it was translated into Greek, the O.T. constitutes the multiply surprising for the very many details it contains description, judged necessary by those that knew writing, of all that happened in and by the nation of Israel, that they judged to constitute its entire history till the time of the translation!!! Accordingly, the O.T. constitutes a unique document of its own kind! Facing it, the present-time reader is duty-bound to become a careful examiner, so that he sepa-rate the insignificant from the plentiful true treasures hidden in it! Three examples seem to me proper to cite here. Those in: (a) Exod.23.1: Thou shalt not accept a false report; nor agree with the wicked to become thyself a wicked witness. 2: Thou shalt not be with a multitude aiming to do evil; neither shalt thou join a multitude to weigh in with them, so that thou with them cause a wrongful judgment to be produced.(b) Pss.36.1 Do not admire and emulate those involved in wickedness, nor be jealous of those that commit illegalities. and(c) Pss.51.3 Why dost thou that art powerful boast in wickedness, and commit illegality all day through?Do we all understand even in the least what would have been the quality of life of all the world throughout the centuries, and especially today, even if only these had we all put deep in our minds and hearts??? Entirely other is the weight of the philosophical articulation of such propo-sitions, and entirely different their weight that descends upon us lovingly from Above!

Instead of on these and other ones like them, upon entirely other matters do we concen-trate our attention ever since the time of those detailed out in the O.T.: On how a brother shall deceive his brother, even under the supposed eulogies, no less, of God Himself!: So, Isaac steals the first-born rights of Ishmael, Jacob those of Esau!!! And on account of some totally myste-rious wrestling bout lasting throughout some night with a man (Gen. 32.24) that in v. 28 is in-explicably suggested to have been no other than God Himself, Jacob takes on the name "Isra-el", that is inherited by all his descendants! All these are ever since being swallowed by the self-named "theologians" entirely unchewed!!!: Forgetting completely that the Prophet Baruch (in Ch.3.9-14) states and asks: "Listen Israel to commandments of life, listen you all how to distinguish prudence. What is Israel? What that thou art in the land of thy enemies? What that thou art worn away on foreign land, that thou hast been co-polluted with the dead,


that thou hast been accounted for with those in Hades? Thou hast abandoned the fountain of wisdom. Hadst thou followed the way of God, thou wouldst have lived forever in peace. Learn where is sound judgment, where is power, where is also the prudence to know what is like to grow old yet be alive, where is light for eyes to see and where is peace"; while St. Paul (in Rom. 9.6) says "… For they are not all Israel, which are of Israel"!!! All those that belong to the above categories insist on ignoring that "Israel" means ‘him that strives (= quarrels, con-tends, makes great effort trying very hard to win, is in conflict) with God’!!! Due to which, one may now ask directly: only the Israelites, or almost everyone today, if ever, contends with God, trying maniacally to show Him nonexistent, rather than struggling with Him to attain the highest Good???

In order that, as it has been written down, the History about God retain its value, we all are duty bound to learn even from it what truly deserves to learned: yet not about how best to impose ourselves on all the rest, but about how best we all together advance toward Heaven!!! In 1Cor. 1.20, St. Paul asks: "Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?" But no longer is this now demonstrated by reference to old and unexamined beliefs about "faith" that comprehends nothing that belongs within Λόγος (the Absolute Logic of God, not what commonly passes as the "Word of God", that each twists as one likes), but solely by the correct use of Λόγος that has been given to us by God! That, alone, can analyze ever more strictly not only the history that men wrote down, but also the history that God Himself wrote down by means of the laws that He established to operate throughout the soulless physical universe, thus strictly controlling all operations in it, save those that, respecting the freedom of our will with which He endowed us, we perform!!! It is only for our unwisdom that we fail to recognize what God Himself has thus written down as the Absolute Theology, to which man could/can slip in absolutely nothing [despite his so-called "theories" by which he opines that he "explains" the world out there!!!]. So, you (anyone of us!) may no longer say that "because in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe" (1Cor.1.21). Paraphrasing St. James (3.13), I, too, can ask: "if there is anyone among you wise and endued with knowledge who thinks otherwise, let him shew meekly by flawless proof his superior wisdom"!!!

It was for this that entire the present effort has been put down: In order to assist all the previous efforts so far! Terribly indeed does even the immediate future come upon us! If we (the entire human race, re-examining what we have seen), have acquired some genuine wisdom, now indeed is the highest time to show it in action!!!

[In this Introductory Commentary, by red color are being noted intact or only slightly paraphrased the verses here examined, and by blue the more serious paraphrasis shown above. In the following texts of the O.T. and the N.T., by red color are shown verses worthy of, or needing, greater attention, and in brackets comments considered deserving of immediate attention.]


In the following texts of both the O.T. and the N.T., every possible effort has been made that they be entirely free, especially of typographical errors. The idiomatic Greek of the original Translation of the Seventy has been kept as it reached us in the present time, except the most obvious mistakes of grammatical nature. These texts had had as sources the following:(a) http://www.myriobiblos.gr/bible/ot/default.asp , (b) http://www.apostoliki-diakonia.gr/bible/bible.asp?contents=old_testament/contents.asp&main=OldTes , (c) http://spindleworks.com/septuagint/septuagint.htm ,(d) http://patrologia.narod.ru/biblia/lxx/rahlfs/index.htm ,and (e) the text of the SEPTUAGINTA, ISBN: 3–438–05121–4 published by the Greek Biblical Society, to which were compared the texts supplied to Readers by the above Internet sources. That source proved invaluable especially regarding questions of missing verses, some of which were taken from its footnotes. The numbers of such verses has been noted in red.

Also, in composing this Introductory Commentary, use was made of the "Bible, King James Version" found in: http://quod.lib.umich.edu/k/kjv/ .

In my opinion, it is wrong that the Biblical Society does not note by the capital letters Θ and Κ all the words indisputably referring to the Lord God, in order that there be a distinct separation of them from words and items clearly referring to false "gods"!

The complete absence of verses (whether due to their genuine loss, or to their content that was judged "ἀπόκρυφον" during the intervening centuries and for that reason was silently suppressed) is noted in the texts by their numbers noted in red followed by (???).

Verses and even words judged worthy of greater attention, for a particular reason each, are also noted in red.

Explanatory notes, on such as "Τῷ Δαυίδ", were judged necessary. As used in the original, the Greek dative permits confusion of the totally distinct meanings of "offered to" and "thought/judged to be by".

http://www.myriobiblos.gr/bible/ot/default.asphttp://www.apostoliki-diakonia.gr/bible/bible.asp?contents=old_testament/contents.asp&main=OldTeshttp://www.apostoliki-diakonia.gr/bible/bible.asp?contents=old_testament/contents.asp&main=OldTeshttp://spindleworks.com/septuagint/septuagint.htmhttp://patrologia.narod.ru/biblia/lxx/rahlfs/index.htmhttp://quod.lib.umich.edu/k/kjv/

ΠΑΛΑΙΑ ΔΙΑΘΗΚΗ--̶̶̵ΓΕΝΕΣΙΣ 21

ΒΙΒΛΙΟΝ 1

ΓΕΝΕΣΙΣΠΕΡΙΕΧΟΜΕΝΑ

Κεφ. Σελ. Κεφ. Σελ. Κεφ. Σελ. Κεφ. Σελ. Κεφ. Σελ. 1 21 11 37 21 52 31 74 41 94 2 23 12 39 22 54 32 77 42 97 3 25 13 40 23 56 33 79 43 99 4 26 14 41 24 57 34 81 44 101 5 28 15 43 25 61 35 83 45 103 6 29 16 44 26 63 36 84 46 105 7 31 17 45 27 65 37 86 47 107 8 32 18 47 28 68 38 89 48 109 9 34 19 49 29 69 39 91 49 111 10 35 20 51 30 72 40 92 50 113

Κεφάλαιον 11 ΕΝ ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. 2 ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος, καὶ σκότος ἐπάνω τῆς ἀβύσσου,

καὶ πνεῦµα Θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος. 3 καὶ εἶπεν ὁ Θεός· γενηθήτω φῶς· καὶ ἐγένετο φῶς. 4 καὶ εἶδεν ὁ Θεὸς τὸ φῶς, ὅτι καλόν· καὶ διεχώρισεν ὁ Θεὸς τὸ φῶς, ὅτι

καλόν· καὶ διεχώρισεν ὁ Θεὸς ἀνὰ µέσον τοῦ φωτὸς καὶ ἀνὰ µέσον τοῦ σκότους.

5 καὶ ἐκάλεσεν ὁ Θεὸς τὸ φῶς ἡµέραν καὶ τὸ σκότος ἐκάλεσε νύκτα. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡµέρα µία.

6 Καὶ εἶπεν ὁ Θεός· γενηθήτω στερέωµα ἐν µέσῳ τοῦ ὕδατος καὶ ἔστω διαχωρίζον ἀνὰ µέσον ὕδατος καὶ ὕδατος. καὶ ἐγένετο οὕτω.

7 καὶ ἐποίησεν ὁ Θεὸς τὸ στερέωµα, καὶ διεχώρισεν ὁ Θεὸς ἀνὰ µέσον τοῦ ὕδατος, ὃ ἦν ὑποκάτω τοῦ στερεώµατος, καὶ ἀναµέσον τοῦ ὕδατος τοῦ ἐπάνω τοῦ στερεώµατος.

22 ΠΑΛΑΙΑ ΔΙΑΘΗΚΗ--̶̶̵ΓΕΝΕΣΙΣ

8 καὶ ἐκάλεσεν ὁ Θεὸς τὸ στερέωµα οὐρανόν. καὶ εἶδεν ὁ Θεός, ὅτι καλόν, καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡµέρα δευτέρα.

9 Καὶ εἶπεν ὁ Θεός· συναχθήτω τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς συναγωγὴν µίαν, καὶ ὀφθήτω ἡ ξηρά. καὶ ἐγένετο οὕτως. καὶ συνήχθη τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς τὰς συναγωγὰς αὐτῶν, καὶ ὤφθη ἡ ξηρά.

10 καὶ ἐκάλεσεν ὁ Θεὸς τὴν ξηρὰν γῆν καὶ τὰ συστήµατα τῶν ὑδάτων ἐκάλεσε θαλάσσας. καὶ εἶδεν ὁ Θεός, ὅτι καλόν.

11 καὶ εἶπεν ὁ Θεός· βλαστησάτω ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρµα κατὰ γένος καὶ καθ᾿ ὁµοιότητα, καὶ ξύλον κάρπιµον ποιοῦν καρπόν, οὗ τὸ σπέρµα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς. καὶ ἐγένετο οὕτως.

12 καὶ ἐξήνεγκεν ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρµα κατὰ γένος καὶ καθ᾿ ὁµοιότητα, καὶ ξύλον κάρπιµον ποιοῦν καρπόν, οὗ τὸ σπέρµα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς.

13 καὶ εἶδεν ὁ Θεός, ὅτι καλόν. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡµέρα τρίτη.

14 Καὶ εἶπεν ὁ Θεός· γενηθήτωσαν φωστῆρες ἐν τῷ στερεώµατι τοῦ οὐρανοῦ εἰς φαῦσιν ἐπὶ τῆς γῆς, τοῦ διαχωρίζειν ἀνὰ µέσον τῆς ἡµέρας καὶ ἀνὰ µέσον τῆς νυκτός· καὶ ἔστωσαν εἰς σηµεῖα καὶ εἰς καιροὺς καὶ εἰς ἡµέρας καὶ εἰς ἐνιαυτούς·

15 καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώµατι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς. καὶ ἐγένετο οὕτως.

16 καὶ ἐποίησεν ὁ Θεὸς τοὺς δύο φωστῆρας τοὺς µεγάλους, τὸν φωστῆρα τὸν µέγαν εἰς ἀρχὰς τῆς ἡµέρας καὶ τὸν φωστῆρα τὸν ἐλάσσω εἰς ἀρχὰς τῆς νυκτός, καὶ τοὺς ἀστέρας.

17 καὶ ἔθετο αὐτοὺς ὁ Θεὸς ἐν τῷ στερεώµατι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς

18 καὶ ἄρχειν τῆς ἡµέρας καὶ τῆς νυκτὸς καὶ διαχωρίζειν ἀνὰ µέσον τοῦ φωτὸς καὶ ἀνὰ µέσον τοῦ σκότους. καὶ εἶδεν ὁ Θεός, ὅτι καλόν.

19 καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡµέρα τετάρτη. 20 Καὶ εἶπεν ὁ Θεός· ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν καὶ

πετεινὰ πετόµενα ἐπὶ τῆς γῆς κατὰ τὸ στερέωµα τοῦ οὐρανοῦ. καὶ ἐγένετο οὕτω.

21 καὶ ἐποίησεν ὁ Θεὸς τὰ κήτη τὰ µεγάλα καὶ πᾶσαν ψυχὴν ζῴων ἑρπετῶν, ἃ ἐξήγαγε τὰ ὕδατα κατὰ γένη αὐτῶν, καὶ πᾶν πετεινὸν πτερωτὸν κατὰ γένος. καὶ εἶδεν ὁ Θεός, ὅτι καλά.

22 καὶ εὐλόγησεν αὐτὰ ὁ Θεός, λέγων· αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὰ ὕδατα ἐν ταῖς θαλάσσαις, καὶ τὰ πετεινὰ πληθυνέσθωσαν ἐπὶ τῆς γῆς.

23 καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡµέρα πέµπτη. 24 Καὶ εἶπεν ὁ Θεός· ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος, τετράποδα

ΠΑΛΑΙΑ ΔΙΑΘΗΚΗ--̶̶̵ΓΕΝΕΣΙΣ 23

καὶ ἑρπετὰ καὶ θηρία τῆς γῆς κατὰ γένος. καὶ ἐγένετο οὕτως. 25 καὶ ἐποίησεν ὁ Θεὸς τὰ θηρία τῆς γῆς κατὰ γένος, καὶ τὰ κτήνη κατὰ

γένος αὐτῶν καὶ πάντα τὰ ἑρπετὰ τῆς γῆς κατὰ γένος αὐτῶν. καὶ εἶδεν ὁ Θεός, ὅτι καλά.

26 καὶ εἶπεν ὁ Θεός· ποιήσωµεν ἄνθρωπον κατ᾿ εἰκόνα ἡµετέραν καὶ καθ᾿ ὁµοίωσιν, καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ τῶν κτηνῶν καὶ πάσης τῆς γῆς καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ γῆς γῆς.

27 καὶ ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον, κατ᾿ εἰκόνα Θεοῦ ἐποίησεν αὐτόν, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς.

28 καὶ εὐλόγησεν αὐτοὺς ὁ Θεός, λέγων· αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὴν γῆν καὶ κατακυριεύσατε αὐτῆς καὶ ἄρχετε τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ πάντων τῶν κτηνῶν καὶ πάσης τῆς γῆς καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς.

29 καὶ εἶπεν ὁ Θεός· ἰδοὺ δέδωκα ὑµῖν πάντα χόρτον σπόριµον σπεῖρον σπέρµα, ὅ ἐστιν ἐπάνω πάσης τῆς γῆς, καὶ πᾶν ξύλον, ὃ ἔχει ἐν ἑαυτῷ καρπὸν σπέρµατος σπορίµου, ὑµῖν ἔσται εἰς βρῶσιν·

30 καὶ πᾶσι τοῖς θηρίοις τῆς γῆς καὶ πᾶσι τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ παντὶ ἑρπετῷ ἕρποντι ἐπὶ τῆς γῆς, ὃ ἔχει ἐν ἑαυτῷ ψυχὴν ζωῆς, καὶ πάντα χόρτον χλωρὸν εἰς βρῶσιν. καὶ ἐγένετο οὕτως.

31 καὶ εἶδεν ὁ Θεὸς τὰ πάντα, ὅσα ἐποίησε, καὶ ἰδοὺ καλὰ λίαν. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡµέρα ἕκτη.

Κεφάλαιον 21 ΚΑΙ συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ καὶ πᾶς ὁ κόσµος αὐτῶν. 2 καὶ συνετέλεσεν ὁ Θεὸς ἐν τῇ ἡµέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ, ἃ ἐποίησε,

καὶ κατέπαυσε τῇ ἡµέρᾳ τῇ ἑβδόµῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἐποίησε.

3 καὶ εὐλόγησεν ὁ Θεὸς τὴν ἡµέραν τὴν ἑβδόµην καὶ ἡγίασεν αὐτήν· ὅτι ἐν αὐτῇ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἤρξατο ὁ Θεὸς ποιῆσαι.

4 Αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς, ὅτε ἐγένετο· ᾗ ἡµέρᾳ ἐποίησε Κύριος ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν

5 καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς καὶ πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῖλαι· οὐ γὰρ ἔβρεξεν ὁ Θεὸς ἐπὶ τὴν γῆν, καὶ ἄνθρωπος οὐκ ἦν ἐργάζεσθαι αὐτήν·

6 πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζε πᾶν τὸ πρόσωπον τῆς γῆς.

24 ΠΑΛΑΙΑ ΔΙΑΘΗΚΗ--̶̶̵ΓΕΝΕΣΙΣ

7 καὶ ἔπλασεν ὁ Θεὸς τὸν ἄνθρωπον, χοῦν ἀπὸ τῆς γῆς, καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν.

8 Καὶ ἐφύτευσεν ὁ Θεὸς παράδεισον ἐν Ἐδὲµ κατὰ ἀνατολὰς καὶ ἔθετο ἐκεῖ τὸν ἄνθρωπον, ὃν ἔπλασε.

9 καὶ ἐξανέτειλεν ὁ Θεὸς ἔτι ἐκ τῆς γῆς πᾶν ξύλον ὡραῖον εἰς ὅρασιν καὶ καλὸν εἰς βρῶσιν καὶ τὸ ξύλον τῆς ζωῆς ἐν µέσῳ τοῦ παραδείσου καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ.

10 ποταµὸς δὲ ἐκπορεύεται ἐξ Ἐδὲµ ποτίζειν τὸν παράδεισον· ἐκεῖθεν ἀφορίζεται εἰς τέσσαρας ἀρχάς.

11 ὄνοµα τῷ ἑνὶ Φισῶν· οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Εὐιλάτ, ἐκεῖ οὗ ἐστι τὸ χρυσίον·

12 τὸ δὲ χρυσίον τῆς γῆς ἐκείνης καλόν· καὶ ἐκεῖ ἐστιν ὁ ἄνθραξ καὶ �

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