Fòrum
Fe per fer [fil cristià]
knox
Habacuc 2v4 Heus aquí, el qui és orgullós no és recte en la seva ànima: però el just viurà per la seva fe.
הִנֵּ֣ה עֻפְּלָ֔ה לֹא־יָשְׁרָ֥ה נַפְשׁ֖וֹ בּ֑וֹ וְצַדִּ֖יק בֶּאֱמוּנָת֥וֹ יִחְיֶֽה׃
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Romans 1v17 Perquè en Ell [Crist-Jesús] es revela la justícia de Déu, des de la fe per a la fe, tal com està escrit: El just viurà per la fe.
δικαιοσύνη γὰρ Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπται, Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται.
Hb 10v38 I el just viurà per la fe; però si es tornés enrere, la meva ànima no es complau en ell.
ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται· καὶ ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ.
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Respostes
Configuració-
Data:2018-06-13, dimecresComentari:Daniel 6v13 Llavors respongueren i digueren en presència del rei: Doncs Daniel, que és dels fills de la deportació de Judà, no fa cas de tu, oh rei, i tampoc no fa cas de l’interdicte que has signat, i tres vegades al dia fa la seva petició. בֵּ֠אדַיִן עֲנ֣וֹ וְאָמְרִין֮ קֳדָ֣ם מַלְכָּא֒ דִּ֣י דָנִיֵּ֡אל דִּי֩ מִן־בְּנֵ֙י גָלוּתָ֜א דִּ֣י יְה֗וּד לָא־שָׂ֙ם (עֲלַיִךְ) [עֲלָ֤ךְ] מַלְכָּא֙ טְעֵ֔ם וְעַל־אֱסָרָ֖א דִּ֣י רְשַׁ֑מְתָּ וְזִמְנִ֤ין תְּלָתָה֙ בְּיוֹמָ֔א בָּעֵ֖א בָּעוּתֵֽהּ׃ Then <0116> answered <06032> (08754) they and said <0560> (08750) before <06925> the king <04430>, That Daniel <01841>, which is of <04481> the children <01123> of the captivity <01547> of Judah <03061>, regardeth <07761> (08754) <02942> not <03809> thee <05922>, O king <04430>, nor the decree <0633> that thou hast signed <07560> (08754), but maketh <01156> (08750) his petition <01159> three <08532> times <02166> a day <03118>.
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Data:2018-06-13, dimecresComentari:Daniel 6v13 Llavors respongueren i digueren en presència del rei: Doncs Daniel, que és dels fills de la deportació de Judà, no fa cas de tu, oh rei, i tampoc no fa cas de l’interdicte que has signat, i tres vegades al dia fa la seva petició. בֵּ֠אדַיִן עֲנ֣וֹ וְאָמְרִין֮ קֳדָ֣ם מַלְכָּא֒ דִּ֣י דָנִיֵּ֡אל דִּי֩ מִן־בְּנֵ֙י גָלוּתָ֜א דִּ֣י יְה֗וּד לָא־שָׂ֙ם (עֲלַיִךְ) [עֲלָ֤ךְ] מַלְכָּא֙ טְעֵ֔ם וְעַל־אֱסָרָ֖א דִּ֣י רְשַׁ֑מְתָּ וְזִמְנִ֤ין תְּלָתָה֙ בְּיוֹמָ֔א בָּעֵ֖א בָּעוּתֵֽהּ׃ Then <0116> answered <06032> (08754) they and said <0560> (08750) before <06925> the king <04430>, That Daniel <01841>, which is of <04481> the children <01123> of the captivity <01547> of Judah <03061>, regardeth <07761> (08754) <02942> not <03809> thee <05922>, O king <04430>, nor the decree <0633> that thou hast signed <07560> (08754), but maketh <01156> (08750) his petition <01159> three <08532> times <02166> a day <03118>.
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Data:2018-06-13, dimecresComentari:Daniel 6v13 Llavors respongueren i digueren en presència del rei: Doncs Daniel, que és dels fills de la deportació de Judà, no fa cas de tu, oh rei, i tampoc no fa cas de l’interdicte que has signat, i tres vegades al dia fa la seva petició. בֵּ֠אדַיִן עֲנ֣וֹ וְאָמְרִין֮ קֳדָ֣ם מַלְכָּא֒ דִּ֣י דָנִיֵּ֡אל דִּי֩ מִן־בְּנֵ֙י גָלוּתָ֜א דִּ֣י יְה֗וּד לָא־שָׂ֙ם (עֲלַיִךְ) [עֲלָ֤ךְ] מַלְכָּא֙ טְעֵ֔ם וְעַל־אֱסָרָ֖א דִּ֣י רְשַׁ֑מְתָּ וְזִמְנִ֤ין תְּלָתָה֙ בְּיוֹמָ֔א בָּעֵ֖א בָּעוּתֵֽהּ׃ Then <0116> answered <06032> (08754) they and said <0560> (08750) before <06925> the king <04430>, That Daniel <01841>, which is of <04481> the children <01123> of the captivity <01547> of Judah <03061>, regardeth <07761> (08754) <02942> not <03809> thee <05922>, O king <04430>, nor the decree <0633> that thou hast signed <07560> (08754), but maketh <01156> (08750) his petition <01159> three <08532> times <02166> a day <03118>.
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Now I leave everyone that has any degree of impartiality, to judge, whether there be not sufficient grounds to think, that it is but a very small part indeed, of the many myriad's and millions which overspread this globe, who are of a character that in any wise answers these descriptions. However Dr. T. insists, that all nations, and every man on the face of the earth, have light and means sufficient to do the whole will of God, even they that live in the grossest darkness of paganism. -
Now I leave everyone that has any degree of impartiality, to judge, whether there be not sufficient grounds to think, that it is but a very small part indeed, of the many myriad's and millions which overspread this globe, who are of a character that in any wise answers these descriptions. However Dr. T. insists, that all nations, and every man on the face of the earth, have light and means sufficient to do the whole will of God, even they that live in the grossest darkness of paganism. -
Now I leave everyone that has any degree of impartiality, to judge, whether there be not sufficient grounds to think, that it is but a very small part indeed, of the many myriad's and millions which overspread this globe, who are of a character that in any wise answers these descriptions. However Dr. T. insists, that all nations, and every man on the face of the earth, have light and means sufficient to do the whole will of God, even they that live in the grossest darkness of paganism. -
Dr. T. in answer to arguments of this kind, very impertinently from time to time objects, that we are no judges of the viciousness of men’s characters, nor are able to decide in what degree they are virtuous or vicious. As though we could have no good grounds to judge, that anything appertaining to the qualities or properties of the mind, which is invisible, is general or prevailing among a multitude or collective body, unless we can determine how it is with each individual. I think I have sufficient reason, from what I know and have heard of the American Indians, to judge, that there are not many good philosophers among them; though the thoughts of their hearts, and the ideas and knowledge they have in their minds, are things invisible; and though I have never seen so much as a thousandth part of the Indians; and with respect to most of them, should not be able to pronounce peremptorily concerning anyone, that he was not very knowing in the nature of things, if all should singly pass before me. And Dr. T. himself seems to be sensible of the falseness of his own conclusions, that he so often urges against others; if we may judge by his practice, and the liberties he takes, in judging of a multitude himself. He, it seems, is sensible that a man may have good grounds to judge, that wickedness of character is general in a collective body; because he openly does it himself. (Key, p. 102) After declaring the things which belong to the character of a true Christian, he judges of the generality of Christians, that they have cast off these things, that they are a people that do err in their hearts, and have not known God’s way, p. 259, he judges, that the generality of Christians are the most wicked of all mankind, when he thinks it will throw some disgrace on the opinion of such as he opposes. The like we have from time to time in other places (as p. 168, p. 258, Key, p. 127, 128). -
Dr. T. in answer to arguments of this kind, very impertinently from time to time objects, that we are no judges of the viciousness of men’s characters, nor are able to decide in what degree they are virtuous or vicious. As though we could have no good grounds to judge, that anything appertaining to the qualities or properties of the mind, which is invisible, is general or prevailing among a multitude or collective body, unless we can determine how it is with each individual. I think I have sufficient reason, from what I know and have heard of the American Indians, to judge, that there are not many good philosophers among them; though the thoughts of their hearts, and the ideas and knowledge they have in their minds, are things invisible; and though I have never seen so much as a thousandth part of the Indians; and with respect to most of them, should not be able to pronounce peremptorily concerning anyone, that he was not very knowing in the nature of things, if all should singly pass before me. And Dr. T. himself seems to be sensible of the falseness of his own conclusions, that he so often urges against others; if we may judge by his practice, and the liberties he takes, in judging of a multitude himself. He, it seems, is sensible that a man may have good grounds to judge, that wickedness of character is general in a collective body; because he openly does it himself. (Key, p. 102) After declaring the things which belong to the character of a true Christian, he judges of the generality of Christians, that they have cast off these things, that they are a people that do err in their hearts, and have not known God’s way, p. 259, he judges, that the generality of Christians are the most wicked of all mankind, when he thinks it will throw some disgrace on the opinion of such as he opposes. The like we have from time to time in other places (as p. 168, p. 258, Key, p. 127, 128). -
Dr. T. in answer to arguments of this kind, very impertinently from time to time objects, that we are no judges of the viciousness of men’s characters, nor are able to decide in what degree they are virtuous or vicious. As though we could have no good grounds to judge, that anything appertaining to the qualities or properties of the mind, which is invisible, is general or prevailing among a multitude or collective body, unless we can determine how it is with each individual. I think I have sufficient reason, from what I know and have heard of the American Indians, to judge, that there are not many good philosophers among them; though the thoughts of their hearts, and the ideas and knowledge they have in their minds, are things invisible; and though I have never seen so much as a thousandth part of the Indians; and with respect to most of them, should not be able to pronounce peremptorily concerning anyone, that he was not very knowing in the nature of things, if all should singly pass before me. And Dr. T. himself seems to be sensible of the falseness of his own conclusions, that he so often urges against others; if we may judge by his practice, and the liberties he takes, in judging of a multitude himself. He, it seems, is sensible that a man may have good grounds to judge, that wickedness of character is general in a collective body; because he openly does it himself. (Key, p. 102) After declaring the things which belong to the character of a true Christian, he judges of the generality of Christians, that they have cast off these things, that they are a people that do err in their hearts, and have not known God’s way, p. 259, he judges, that the generality of Christians are the most wicked of all mankind, when he thinks it will throw some disgrace on the opinion of such as he opposes. The like we have from time to time in other places (as p. 168, p. 258, Key, p. 127, 128). -
But if men are not sufficient judges, whether there are few of the world of mankind but what are wicked, yet doubtless God is sufficient, and his judgment, often declared in his Word, determines the matter. Mat. 7:13, 14, “Enter ye in at the strait gate: for wide is the gate and broad is the way that leadeth to destruction, and many there be that go in thereat: because strait is the gate and narrow is the way that leadeth to life, and few there be that find it.” It is manifest, that here Christ is not only describing the state of things, as it was at that day, and does not mention the comparative smallness of the number of them that are saved, as a consequence of the peculiar perverseness of that people, and of that generation; but as a consequence of the general circumstances of the way to life, and the way to destruction, the broadness of the one, and the narrowness of the other. In the straitness of the gate, etc. I suppose none will deny, that Christ has respect to the strictness of those rules, which he had insisted on in the preceding sermon, and which render the way to life very difficult. But certainly those amiable rules would not be difficult, were they not contrary to the natural inclinations of men’s hearts; and they would not be contrary to those inclinations, were these not depraved. Consequently the wideness of the gate, and broadness of the way, that leads to destruction, in consequence of which many go in thereat, must imply the agreeableness of this way to men’s natural inclinations. The like reason is given by Christ, why few are saved. Luke 13:23, 24, “Then said one unto him, Lord, are there few saved? And he said unto them, Strive to enter in at the strait gate: for many I say unto you, shall seek to enter in, and shall not be able.” That there are generally but few good men in the world, even among them who have the most distinguishing and glorious advantages for it, is evident by that saying of our Lord, “Many are called, but few are chosen.” And if there are but few among these, how few, how very few indeed, must persons of this character be, compared with the whole world, appears by the representations often made of them as distinguished from the world; in which they are spoken of as called and chosen out of the world, redeemed from the earth, redeemed from among men; as being those that are of God, while the whole world lieth in wickedness and the like. -
But if men are not sufficient judges, whether there are few of the world of mankind but what are wicked, yet doubtless God is sufficient, and his judgment, often declared in his Word, determines the matter. Mat. 7:13, 14, “Enter ye in at the strait gate: for wide is the gate and broad is the way that leadeth to destruction, and many there be that go in thereat: because strait is the gate and narrow is the way that leadeth to life, and few there be that find it.” It is manifest, that here Christ is not only describing the state of things, as it was at that day, and does not mention the comparative smallness of the number of them that are saved, as a consequence of the peculiar perverseness of that people, and of that generation; but as a consequence of the general circumstances of the way to life, and the way to destruction, the broadness of the one, and the narrowness of the other. In the straitness of the gate, etc. I suppose none will deny, that Christ has respect to the strictness of those rules, which he had insisted on in the preceding sermon, and which render the way to life very difficult. But certainly those amiable rules would not be difficult, were they not contrary to the natural inclinations of men’s hearts; and they would not be contrary to those inclinations, were these not depraved. Consequently the wideness of the gate, and broadness of the way, that leads to destruction, in consequence of which many go in thereat, must imply the agreeableness of this way to men’s natural inclinations. The like reason is given by Christ, why few are saved. Luke 13:23, 24, “Then said one unto him, Lord, are there few saved? And he said unto them, Strive to enter in at the strait gate: for many I say unto you, shall seek to enter in, and shall not be able.” That there are generally but few good men in the world, even among them who have the most distinguishing and glorious advantages for it, is evident by that saying of our Lord, “Many are called, but few are chosen.” And if there are but few among these, how few, how very few indeed, must persons of this character be, compared with the whole world, appears by the representations often made of them as distinguished from the world; in which they are spoken of as called and chosen out of the world, redeemed from the earth, redeemed from among men; as being those that are of God, while the whole world lieth in wickedness and the like. -
But if men are not sufficient judges, whether there are few of the world of mankind but what are wicked, yet doubtless God is sufficient, and his judgment, often declared in his Word, determines the matter. Mat. 7:13, 14, “Enter ye in at the strait gate: for wide is the gate and broad is the way that leadeth to destruction, and many there be that go in thereat: because strait is the gate and narrow is the way that leadeth to life, and few there be that find it.” It is manifest, that here Christ is not only describing the state of things, as it was at that day, and does not mention the comparative smallness of the number of them that are saved, as a consequence of the peculiar perverseness of that people, and of that generation; but as a consequence of the general circumstances of the way to life, and the way to destruction, the broadness of the one, and the narrowness of the other. In the straitness of the gate, etc. I suppose none will deny, that Christ has respect to the strictness of those rules, which he had insisted on in the preceding sermon, and which render the way to life very difficult. But certainly those amiable rules would not be difficult, were they not contrary to the natural inclinations of men’s hearts; and they would not be contrary to those inclinations, were these not depraved. Consequently the wideness of the gate, and broadness of the way, that leads to destruction, in consequence of which many go in thereat, must imply the agreeableness of this way to men’s natural inclinations. The like reason is given by Christ, why few are saved. Luke 13:23, 24, “Then said one unto him, Lord, are there few saved? And he said unto them, Strive to enter in at the strait gate: for many I say unto you, shall seek to enter in, and shall not be able.” That there are generally but few good men in the world, even among them who have the most distinguishing and glorious advantages for it, is evident by that saying of our Lord, “Many are called, but few are chosen.” And if there are but few among these, how few, how very few indeed, must persons of this character be, compared with the whole world, appears by the representations often made of them as distinguished from the world; in which they are spoken of as called and chosen out of the world, redeemed from the earth, redeemed from among men; as being those that are of God, while the whole world lieth in wickedness and the like. -
Data:2018-06-14, dijousComentari:Daniel 6v14 Llavors el rei, quan estigué assabentat de l’assumpte, es disgustà molt amb si mateix, i es féu el propòsit d’alliberar Daniel, i encara a la posta del sol s’esforçava per alliberar-lo. אֱדַ֙יִן מַלְכָּ֜א כְּדִ֧י מִלְּתָ֣א שְׁמַ֗ע שַׂגִּיא֙ בְּאֵ֣שׁ עֲל֔וֹהִי וְעַ֧ל דָּנִיֵּ֛אל שָׂ֥ם בָּ֖ל לְשֵׁיזָבוּתֵ֑הּ וְעַד֙ מֶֽעָלֵ֣י שִׁמְשָׁ֔א הֲוָ֥א מִשְׁתַּדַּ֖ר לְהַצָּלוּתֵֽהּ׃ Then <0116> the king <04430>, when he heard <08086> (08754) these words <04406>, was sore <07690> displeased <0888> (08754) with himself, and set <07761> (08754) his heart <01079> on <05922> Daniel <01841> to deliver <07804> (08756) him: and he laboured <01934> (08754) <07712> (08723) till <05705> the going down <04606> of the sun <08122> to deliver <05338> (08682) him.
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Data:2018-06-14, dijousComentari:Daniel 6v14 Llavors el rei, quan estigué assabentat de l’assumpte, es disgustà molt amb si mateix, i es féu el propòsit d’alliberar Daniel, i encara a la posta del sol s’esforçava per alliberar-lo. אֱדַ֙יִן מַלְכָּ֜א כְּדִ֧י מִלְּתָ֣א שְׁמַ֗ע שַׂגִּיא֙ בְּאֵ֣שׁ עֲל֔וֹהִי וְעַ֧ל דָּנִיֵּ֛אל שָׂ֥ם בָּ֖ל לְשֵׁיזָבוּתֵ֑הּ וְעַד֙ מֶֽעָלֵ֣י שִׁמְשָׁ֔א הֲוָ֥א מִשְׁתַּדַּ֖ר לְהַצָּלוּתֵֽהּ׃ Then <0116> the king <04430>, when he heard <08086> (08754) these words <04406>, was sore <07690> displeased <0888> (08754) with himself, and set <07761> (08754) his heart <01079> on <05922> Daniel <01841> to deliver <07804> (08756) him: and he laboured <01934> (08754) <07712> (08723) till <05705> the going down <04606> of the sun <08122> to deliver <05338> (08682) him.
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Data:2018-06-15, divendresComentari:Daniel 6v15 Llavors aquells homes s’ajuntaren davant del rei, i digueren al rei: Sàpigues, oh rei, que segons la llei de Mèdia i de Pèrsia qualsevol interdicte i edicte que el rei estableix és irrevocable. בֵּאדַ֙יִן֙ גֻּבְרַיָּ֣א אִלֵּ֔ךְ הַרְגִּ֖שׁוּ עַל־מַלְכָּ֑א וְאָמְרִ֣ין לְמַלְכָּ֗א דַּ֤ע מַלְכָּא֙ דִּֽי־דָת֙ לְמָדַ֣י וּפָרַ֔ס דִּֽי־כָל־אֱסָ֥ר וּקְיָ֛ם דִּֽי־מַלְכָּ֥א יְהָקֵ֖ים לָ֥א לְהַשְׁנָיָֽה׃ Then <0116> these <0479> men <01400> assembled <07284> (08684) unto <05922> the king <04430>, and said <0560> (08750) unto the king <04430>, Know <03046> (08747), O king <04430>, that the law <01882> of the Medes <04076> and Persians <06540> is, That no <03606> decree <0633> nor statute <07010> which the king <04430> establisheth <06966> (08681) may be changed <08133> (08682).
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Data:2018-06-15, divendresComentari:Daniel 6v15 Llavors aquells homes s’ajuntaren davant del rei, i digueren al rei: Sàpigues, oh rei, que segons la llei de Mèdia i de Pèrsia qualsevol interdicte i edicte que el rei estableix és irrevocable. בֵּאדַ֙יִן֙ גֻּבְרַיָּ֣א אִלֵּ֔ךְ הַרְגִּ֖שׁוּ עַל־מַלְכָּ֑א וְאָמְרִ֣ין לְמַלְכָּ֗א דַּ֤ע מַלְכָּא֙ דִּֽי־דָת֙ לְמָדַ֣י וּפָרַ֔ס דִּֽי־כָל־אֱסָ֥ר וּקְיָ֛ם דִּֽי־מַלְכָּ֥א יְהָקֵ֖ים לָ֥א לְהַשְׁנָיָֽה׃ Then <0116> these <0479> men <01400> assembled <07284> (08684) unto <05922> the king <04430>, and said <0560> (08750) unto the king <04430>, Know <03046> (08747), O king <04430>, that the law <01882> of the Medes <04076> and Persians <06540> is, That no <03606> decree <0633> nor statute <07010> which the king <04430> establisheth <06966> (08681) may be changed <08133> (08682).
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Data:2018-06-15, divendresComentari:Daniel 6v15 Llavors aquells homes s’ajuntaren davant del rei, i digueren al rei: Sàpigues, oh rei, que segons la llei de Mèdia i de Pèrsia qualsevol interdicte i edicte que el rei estableix és irrevocable. בֵּאדַ֙יִן֙ גֻּבְרַיָּ֣א אִלֵּ֔ךְ הַרְגִּ֖שׁוּ עַל־מַלְכָּ֑א וְאָמְרִ֣ין לְמַלְכָּ֗א דַּ֤ע מַלְכָּא֙ דִּֽי־דָת֙ לְמָדַ֣י וּפָרַ֔ס דִּֽי־כָל־אֱסָ֥ר וּקְיָ֛ם דִּֽי־מַלְכָּ֥א יְהָקֵ֖ים לָ֥א לְהַשְׁנָיָֽה׃ Then <0116> these <0479> men <01400> assembled <07284> (08684) unto <05922> the king <04430>, and said <0560> (08750) unto the king <04430>, Know <03046> (08747), O king <04430>, that the law <01882> of the Medes <04076> and Persians <06540> is, That no <03606> decree <0633> nor statute <07010> which the king <04430> establisheth <06966> (08681) may be changed <08133> (08682).
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children of the kingdom, or cast into a furnace of fire, as children of the wicked one.
I need not stand to show what things belong to the character of such as shall hereafter be accepted as righteous, according to the Word of God. It may be sufficient for my present purpose, to observe what Dr. T. himself speaks of, as belonging essentially to the character of such. In p. 203, he says, “This is infallibly the character of true Christians, and what is essential to such, that they have really mortified the flesh with its lusts; — they are dead to sin, and live no longer therein; the old man is crucified, and the body of sin destroyed; they yield themselves to God, as those that are alive from the dead, and their members as instruments of righteousness to God, and as servants of righteousness to holiness.” — There is more to the like purpose in the two next pages. In p. 228, he says, “Whatsoever is evil and corrupt in us, we ought to condemn; not so, as it shall still remain in us, that we may always be condemning it, but that we may speedily reform, and be effectually delivered from it; otherwise certainly we do not come up to the character of the true disciples of Christ.”
In p. 248, he says, “Unless God’s favour be preferred before all other enjoyments whatsoever, unless there be a delight in the worship of God, and in converse with him, unless every appetite be brought into subjection to reason and truth, and unless there be a kind and benevolent disposition towards our fellow-creatures, how can the mind be fit to dwell with God, in his house and family, to do him service in his kingdom, and to promote the happiness of any part of his creation.” — And in his Key, § 286, p. 101, 102, etc. showing there, what it is to be a true Christian, he says, among other things, “That he is one who has such a sense and persuasion of the love of God in Christ, that he devotes his life to the honour and service of God, in hope of eternal glory. And that to the character of a true Christian, it is absolutely necessary, that he diligently study the things that are freely given him of God, viz. His election, regeneration, etc. That he may gain a just knowledge of those inestimable privileges, may taste that the Lord is gracious, and rejoice in the gospel-salvation, as his greatest happiness and glory. — It is necessary, that he work these blessings on his heart, till they become a vital principles, producing in him the love of God, engaging him to all cheerful obedience to his will, giving him a proper dignity and elevation of soul, raising him above the best and worst of this world, carrying his heart into heaven, and fixing his affections and regards upon his everlasting inheritance, and the crown of glory laid up for him there. — Thus he is armed against all the temptations and trials resulting from any pleasure or pain, hopes or fears, gain or loss, in the present world. None of these things move him from a faithful discharge of any part of his duty, or from a firm attachment to truth and righteousness; neither counts he his very life dear to him, that he may do the will of God, and finish his course with joy. In a sense of the love of God in Christ, he maintains daily communion with God, by reading and meditating on his Word. In a sense of his own infirmity, and the readiness of the divine favour to succor him, he daily addresses the throne of grace, for the renewal of spiritual strength, in assurance of obtaining it, through the one Mediator Christ Jesus. Enlightened and directed by the heavenly doctrine of the gospel,” etc.
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Now I leave everyone that has any degree of impartiality, to judge, whether there be not sufficient grounds to think, that it is but a very small part indeed, of the many myriad's and millions which overspread this globe, who are of a character that in any wise answers these descriptions. However Dr. T. insists, that all nations, and every man on the face of the earth, have light and means sufficient to do the whole will of God, even they that live in the grossest darkness of paganism. -
Dr. T. in answer to arguments of this kind, very impertinently from time to time objects, that we are no judges of the viciousness of men’s characters, nor are able to decide in what degree they are virtuous or vicious. As though we could have no good grounds to judge, that anything appertaining to the qualities or properties of the mind, which is invisible, is general or prevailing among a multitude or collective body, unless we can determine how it is with each individual. I think I have sufficient reason, from what I know and have heard of the American Indians, to judge, that there are not many good philosophers among them; though the thoughts of their hearts, and the ideas and knowledge they have in their minds, are things invisible; and though I have never seen so much as a thousandth part of the Indians; and with respect to most of them, should not be able to pronounce peremptorily concerning anyone, that he was not very knowing in the nature of things, if all should singly pass before me. And Dr. T. himself seems to be sensible of the falseness of his own conclusions, that he so often urges against others; if we may judge by his practice, and the liberties he takes, in judging of a multitude himself. He, it seems, is sensible that a man may have good grounds to judge, that wickedness of character is general in a collective body; because he openly does it himself. (Key, p. 102) After declaring the things which belong to the character of a true Christian, he judges of the generality of Christians, that they have cast off these things, that they are a people that do err in their hearts, and have not known God’s way, p. 259, he judges, that the generality of Christians are the most wicked of all mankind, when he thinks it will throw some disgrace on the opinion of such as he opposes. The like we have from time to time in other places (as p. 168, p. 258, Key, p. 127, 128). -
Data:2018-06-16, dissabteComentari:Daniel 6v16 Llavors el rei manà que portessin Daniel, i el van llançar a la fossa dels lleons. El rei parlà, i digué a Daniel: Que el teu Déu, que tu serveixes contínuament, que ell t’alliberi.בֵּאדַ֜יִן מַלְכָּ֣א אֲמַ֗ר וְהַיְתִיו֙ לְדָ֣נִיֵּ֔אל וּרְמ֕וֹ לְגֻבָּ֖א דִּ֣י אַרְיָוָתָ֑א עָנֵ֤ה מַלְכָּא֙ וְאָמַ֣ר לְדָנִיֵּ֔אל אֱלָהָ֗ךְ דִּ֣י (אַנְתָּה) [אַ֤נְתְּ] פָּֽלַֽח־לֵהּ֙ בִּתְדִירָ֔א ה֖וּא יְשֵׁיזְבִנָּֽךְ׃ Then <0116> the king <04430> commanded <0560> (08754), and they brought <0858> (08684) Daniel <01841>, and cast <07412> (08754) him into the den <01358> of lions <0744>. Now the king <04430> spake <06032> (08750) and said <0560> (08750) unto Daniel <01841>, Thy God <0426> whom thou <0607> servest <06399> (08750) continually <08411>, he will deliver <07804> (08755) thee.
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Data:2018-06-16, dissabteComentari:Daniel 6v16 Llavors el rei manà que portessin Daniel, i el van llançar a la fossa dels lleons. El rei parlà, i digué a Daniel: Que el teu Déu, que tu serveixes contínuament, que ell t’alliberi.בֵּאדַ֜יִן מַלְכָּ֣א אֲמַ֗ר וְהַיְתִיו֙ לְדָ֣נִיֵּ֔אל וּרְמ֕וֹ לְגֻבָּ֖א דִּ֣י אַרְיָוָתָ֑א עָנֵ֤ה מַלְכָּא֙ וְאָמַ֣ר לְדָנִיֵּ֔אל אֱלָהָ֗ךְ דִּ֣י (אַנְתָּה) [אַ֤נְתְּ] פָּֽלַֽח־לֵהּ֙ בִּתְדִירָ֔א ה֖וּא יְשֵׁיזְבִנָּֽךְ׃ Then <0116> the king <04430> commanded <0560> (08754), and they brought <0858> (08684) Daniel <01841>, and cast <07412> (08754) him into the den <01358> of lions <0744>. Now the king <04430> spake <06032> (08750) and said <0560> (08750) unto Daniel <01841>, Thy God <0426> whom thou <0607> servest <06399> (08750) continually <08411>, he will deliver <07804> (08755) thee.
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Data:2018-06-16, dissabteComentari:Daniel 6v16 Llavors el rei manà que portessin Daniel, i el van llançar a la fossa dels lleons. El rei parlà, i digué a Daniel: Que el teu Déu, que tu serveixes contínuament, que ell t’alliberi.בֵּאדַ֜יִן מַלְכָּ֣א אֲמַ֗ר וְהַיְתִיו֙ לְדָ֣נִיֵּ֔אל וּרְמ֕וֹ לְגֻבָּ֖א דִּ֣י אַרְיָוָתָ֑א עָנֵ֤ה מַלְכָּא֙ וְאָמַ֣ר לְדָנִיֵּ֔אל אֱלָהָ֗ךְ דִּ֣י (אַנְתָּה) [אַ֤נְתְּ] פָּֽלַֽח־לֵהּ֙ בִּתְדִירָ֔א ה֖וּא יְשֵׁיזְבִנָּֽךְ׃ Then <0116> the king <04430> commanded <0560> (08754), and they brought <0858> (08684) Daniel <01841>, and cast <07412> (08754) him into the den <01358> of lions <0744>. Now the king <04430> spake <06032> (08750) and said <0560> (08750) unto Daniel <01841>, Thy God <0426> whom thou <0607> servest <06399> (08750) continually <08411>, he will deliver <07804> (08755) thee.
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But if men are not sufficient judges, whether there are few of the world of mankind but what are wicked, yet doubtless God is sufficient, and his judgment, often declared in his Word, determines the matter. Mat. 7:13, 14, “Enter ye in at the strait gate: for wide is the gate and broad is the way that leadeth to destruction, and many there be that go in thereat: because strait is the gate and narrow is the way that leadeth to life, and few there be that find it.” It is manifest, that here Christ is not only describing the state of things, as it was at that day, and does not mention the comparative smallness of the number of them that are saved, as a consequence of the peculiar perverseness of that people, and of that generation; but as a consequence of the general circumstances of the way to life, and the way to destruction, the broadness of the one, and the narrowness of the other. In the straitness of the gate, etc. I suppose none will deny, that Christ has respect to the strictness of those rules, which he had insisted on in the preceding sermon, and which render the way to life very difficult. But certainly those amiable rules would not be difficult, were they not contrary to the natural inclinations of men’s hearts; and they would not be contrary to those inclinations, were these not depraved. Consequently the wideness of the gate, and broadness of the way, that leads to destruction, in consequence of which many go in thereat, must imply the agreeableness of this way to men’s natural inclinations. The like reason is given by Christ, why few are saved. Luke 13:23, 24, “Then said one unto him, Lord, are there few saved? And he said unto them, Strive to enter in at the strait gate: for many I say unto you, shall seek to enter in, and shall not be able.” That there are generally but few good men in the world, even among them who have the most distinguishing and glorious advantages for it, is evident by that saying of our Lord, “Many are called, but few are chosen.” And if there are but few among these, how few, how very few indeed, must persons of this character be, compared with the whole world, appears by the representations often made of them as distinguished from the world; in which they are spoken of as called and chosen out of the world,redeemed from the earth, redeemed from among men; as being those that are of God, while the whole world lieth in wickedness and the like. -
But if men are not sufficient judges, whether there are few of the world of mankind but what are wicked, yet doubtless God is sufficient, and his judgment, often declared in his Word, determines the matter. Mat. 7:13, 14, “Enter ye in at the strait gate: for wide is the gate and broad is the way that leadeth to destruction, and many there be that go in thereat: because strait is the gate and narrow is the way that leadeth to life, and few there be that find it.” It is manifest, that here Christ is not only describing the state of things, as it was at that day, and does not mention the comparative smallness of the number of them that are saved, as a consequence of the peculiar perverseness of that people, and of that generation; but as a consequence of the general circumstances of the way to life, and the way to destruction, the broadness of the one, and the narrowness of the other. In the straitness of the gate, etc. I suppose none will deny, that Christ has respect to the strictness of those rules, which he had insisted on in the preceding sermon, and which render the way to life very difficult. But certainly those amiable rules would not be difficult, were they not contrary to the natural inclinations of men’s hearts; and they would not be contrary to those inclinations, were these not depraved. Consequently the wideness of the gate, and broadness of the way, that leads to destruction, in consequence of which many go in thereat, must imply the agreeableness of this way to men’s natural inclinations. The like reason is given by Christ, why few are saved. Luke 13:23, 24, “Then said one unto him, Lord, are there few saved? And he said unto them, Strive to enter in at the strait gate: for many I say unto you, shall seek to enter in, and shall not be able.” That there are generally but few good men in the world, even among them who have the most distinguishing and glorious advantages for it, is evident by that saying of our Lord, “Many are called, but few are chosen.” And if there are but few among these, how few, how very few indeed, must persons of this character be, compared with the whole world, appears by the representations often made of them as distinguished from the world; in which they are spoken of as called and chosen out of the world,redeemed from the earth, redeemed from among men; as being those that are of God, while the whole world lieth in wickedness and the like. -
And if we look into the Old Testament, we shall find the same testimony given. Pro. 20:6, “Most men will proclaim every man his own goodness: but a faithful man who can find?” By the faithful man, as the phrase is used in Scripture, is intended much the same as a sincere, upright, or truly good man; as in Psa. 12:1, and 31:23, and 51:6, and other places. Again, Ecc. 7:25-29, “I applied mine heart to know, and to search, and to find out wisdom, and the reason of things, and to know the wickedness of folly, even of foolishness and madness: and I find more bitter than death, the woman whose hearts is snares, etc. Behold, this have I found, saith the preacher, counting one by one, to find out the account, which yet my soul seeketh, but I find not: one man among a thousand have I found: but a woman among all these have I not found. Lo, this only have I found, that God made man upright; but they have sought out many inventions.” Solomon here signifies, that when he set himself diligently to find out the account or proportion of true wisdom, or thorough uprightness among men, the result was, that he found it to be but as one to a thousand, etc. Dr. T. on this place, p. 184, says, “The wise man in the context, is inquiring into the corruption and depravity of mankind, of the men and women, THAT LIVED IN HIS TIME.” As though what he said represented nothing of the state of things in the world in general, but only in his time. But does Dr. T. or anybody else, suppose this only to be the design of that book, to represent the vanity and evil of the world in that time, and to show that all way vanity and vexation of spirit in Solomon’s day? That day truly, we have reason to think, was a day of the greatest smiles of heaven on that nation, that ever had been on any nation from the foundation of the world. Not only does the subject and argument of the whole book show it to be otherwise; but also the declared design of the book in the first chapter; where the world is represented as very much the same, as to its vanity; and evil, from age to age. It makes little or no progress, after all its revolutions and restless motions, labors, and pursuits; like the sea, that has all the rivers constantly emptying themselves into it, from age to age, and yet is never the fuller. As to that place, Pro. 20:6, “A faithful man who can find?” there is no more reason to suppose that the wise man has respect only to his time, in these words, than in those immediately preceding, “Counsel in the heart of a man is like deep waters; but a man of understanding will draw it out.” Or in the words next following, “The just man walketh in his integrity: his children are blessed after him.” Or in any other proverb in the whole book. And if it were so, that Solomon in these things meant only to describe his own times, it would not at all weaken the argument. For, if we observe the history of the Old Testament, there is reason to think there never was any time from Joshua to the captivity, wherein wickedness was more restrained, and virtue and religion more encouraged and promoted, than in David’s and Solomon’s times. And if there was so little true piety in that nation, the only people of God under heaven, even in their best times, what may we suppose, concerning the world in general, take one time with another? -
Notwithstanding what some authors advance concerning the prevalence of virtue, honesty, good neighborhood, cheerfulness, etc. In the world; Solomon, whom we may justly esteem as wise and just an observer of human nature, and the state of the world of mankind, as most in these days (besides, Christians ought to remember, that he wrote by divine inspiration) — judged the world to be so full of wickedness, that it was better never to be born, than to be born to live only in such a world. Ecc. 4:1-3, “So I returned and considered all the oppressions that are done under the sun; and behold, the tears of such as were oppressed, and they had no comforter: and on the side of their oppressors there was power; but they had no comforter. Wherefore, I praised the dead, which were already dead, more than the living, which are yet alive. Yea, better is he than both they, which hath not yet been; who hath not seen the evil work that is done under the sun.” Surely it will not be said that Solomon has only respect to his time here too, when he speaks of the oppressions of them that were in power; since he himself, and others appointed by him, and wholly under his control, were the men that were in power in that land, and in almost all the neighboring countries. -
Notwithstanding what some authors advance concerning the prevalence of virtue, honesty, good neighborhood, cheerfulness, etc. In the world; Solomon, whom we may justly esteem as wise and just an observer of human nature, and the state of the world of mankind, as most in these days (besides, Christians ought to remember, that he wrote by divine inspiration) — judged the world to be so full of wickedness, that it was better never to be born, than to be born to live only in such a world. Ecc. 4:1-3, “So I returned and considered all the oppressions that are done under the sun; and behold, the tears of such as were oppressed, and they had no comforter: and on the side of their oppressors there was power; but they had no comforter. Wherefore, I praised the dead, which were already dead, more than the living, which are yet alive. Yea, better is he than both they, which hath not yet been; who hath not seen the evil work that is done under the sun.” Surely it will not be said that Solomon has only respect to his time here too, when he speaks of the oppressions of them that were in power; since he himself, and others appointed by him, and wholly under his control, were the men that were in power in that land, and in almost all the neighboring countries. -
The same inspired writer says, Ecc. 9v3, “The heart of the sons of men is full of evil; and madness is in their heart while they live; and after that they go to the dead.” If these general expressions are to be understood only of some, and those the smaller part, when in general, truth, honesty, good-nature, etc. Govern the world, why are such general expressions from time to time used? Why does not this wise and noble prince express himself in a more generous and benevolent strain, and say, wisdom is in the hearts of the sons of men while they live, etc. — instead of leaving in his writings so many sly, ill-natured suggestions, which pour such contempt on human nature, and tend so much to excite mutual jealousy and malevolence, to taint the minds of mankind through all generations after him? -
The same inspired writer says, Ecc. 9v3, “The heart of the sons of men is full of evil; and madness is in their heart while they live; and after that they go to the dead.” If these general expressions are to be understood only of some, and those the smaller part, when in general, truth, honesty, good-nature, etc. Govern the world, why are such general expressions from time to time used? Why does not this wise and noble prince express himself in a more generous and benevolent strain, and say, wisdom is in the hearts of the sons of men while they live, etc. — instead of leaving in his writings so many sly, ill-natured suggestions, which pour such contempt on human nature, and tend so much to excite mutual jealousy and malevolence, to taint the minds of mankind through all generations after him? -
The same inspired writer says, Ecc. 9v3, “The heart of the sons of men is full of evil; and madness is in their heart while they live; and after that they go to the dead.” If these general expressions are to be understood only of some, and those the smaller part, when in general, truth, honesty, good-nature, etc. Govern the world, why are such general expressions from time to time used? Why does not this wise and noble prince express himself in a more generous and benevolent strain, and say, wisdom is in the hearts of the sons of men while they live, etc. — instead of leaving in his writings so many sly, ill-natured suggestions, which pour such contempt on human nature, and tend so much to excite mutual jealousy and malevolence, to taint the minds of mankind through all generations after him? -
Data:2018-06-17, diumengeComentari:Daniel 6v17 I portaren una pedra, i la posaren a la boca de la fossa, i el rei la segellà amb el seu anell i amb l’anell dels seus magnats, a fi que el decret contra Daniel fos irrevocable. וְהֵיתָ֙יִת֙ אֶ֣בֶן חֲדָ֔ה וְשֻׂמַ֖ת עַל־פֻּ֣ם גֻּבָּ֑א וְחַתְמַ֙הּ מַלְכָּ֜א בְּעִזְקְתֵ֗הּ וּבְעִזְקָת֙ רַבְרְבָנ֔וֹהִי דִּ֛י לָא־תִשְׁנֵ֥א צְב֖וּ בְּדָנִיֵּֽאל׃ And a <02298> stone <069> was brought <0858> (08717), and laid <07761> (08752) upon <05922> the mouth <06433> of the den <01358>; and the king <04430> sealed <02857> (08754) it with his own signet <05824>, and with the signet <05824> of his lords <07261>; that the purpose <06640> might not <03809> be changed <08133> (08748) concerning Daniel <01841>.
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Data:2018-06-17, diumengeComentari:Daniel 6v17 I portaren una pedra, i la posaren a la boca de la fossa, i el rei la segellà amb el seu anell i amb l’anell dels seus magnats, a fi que el decret contra Daniel fos irrevocable. וְהֵיתָ֙יִת֙ אֶ֣בֶן חֲדָ֔ה וְשֻׂמַ֖ת עַל־פֻּ֣ם גֻּבָּ֑א וְחַתְמַ֙הּ מַלְכָּ֜א בְּעִזְקְתֵ֗הּ וּבְעִזְקָת֙ רַבְרְבָנ֔וֹהִי דִּ֛י לָא־תִשְׁנֵ֥א צְב֖וּ בְּדָנִיֵּֽאל׃ And a <02298> stone <069> was brought <0858> (08717), and laid <07761> (08752) upon <05922> the mouth <06433> of the den <01358>; and the king <04430> sealed <02857> (08754) it with his own signet <05824>, and with the signet <05824> of his lords <07261>; that the purpose <06640> might not <03809> be changed <08133> (08748) concerning Daniel <01841>.
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Data:2018-06-17, diumengeComentari:Daniel 6v17 I portaren una pedra, i la posaren a la boca de la fossa, i el rei la segellà amb el seu anell i amb l’anell dels seus magnats, a fi que el decret contra Daniel fos irrevocable. וְהֵיתָ֙יִת֙ אֶ֣בֶן חֲדָ֔ה וְשֻׂמַ֖ת עַל־פֻּ֣ם גֻּבָּ֑א וְחַתְמַ֙הּ מַלְכָּ֜א בְּעִזְקְתֵ֗הּ וּבְעִזְקָת֙ רַבְרְבָנ֔וֹהִי דִּ֛י לָא־תִשְׁנֵ֥א צְב֖וּ בְּדָנִיֵּֽאל׃ And a <02298> stone <069> was brought <0858> (08717), and laid <07761> (08752) upon <05922> the mouth <06433> of the den <01358>; and the king <04430> sealed <02857> (08754) it with his own signet <05824>, and with the signet <05824> of his lords <07261>; that the purpose <06640> might not <03809> be changed <08133> (08748) concerning Daniel <01841>.
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Data:2018-06-17, diumengeComentari:Daniel 6v17 I portaren una pedra, i la posaren a la boca de la fossa, i el rei la segellà amb el seu anell i amb l’anell dels seus magnats, a fi que el decret contra Daniel fos irrevocable. וְהֵיתָ֙יִת֙ אֶ֣בֶן חֲדָ֔ה וְשֻׂמַ֖ת עַל־פֻּ֣ם גֻּבָּ֑א וְחַתְמַ֙הּ מַלְכָּ֜א בְּעִזְקְתֵ֗הּ וּבְעִזְקָת֙ רַבְרְבָנ֔וֹהִי דִּ֛י לָא־תִשְׁנֵ֥א צְב֖וּ בְּדָנִיֵּֽאל׃ And a <02298> stone <069> was brought <0858> (08717), and laid <07761> (08752) upon <05922> the mouth <06433> of the den <01358>; and the king <04430> sealed <02857> (08754) it with his own signet <05824>, and with the signet <05824> of his lords <07261>; that the purpose <06640> might not <03809> be changed <08133> (08748) concerning Daniel <01841>.
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Data:2018-06-17, diumengeComentari:Daniel 6v17 I portaren una pedra, i la posaren a la boca de la fossa, i el rei la segellà amb el seu anell i amb l’anell dels seus magnats, a fi que el decret contra Daniel fos irrevocable. וְהֵיתָ֙יִת֙ אֶ֣בֶן חֲדָ֔ה וְשֻׂמַ֖ת עַל־פֻּ֣ם גֻּבָּ֑א וְחַתְמַ֙הּ מַלְכָּ֜א בְּעִזְקְתֵ֗הּ וּבְעִזְקָת֙ רַבְרְבָנ֔וֹהִי דִּ֛י לָא־תִשְׁנֵ֥א צְב֖וּ בְּדָנִיֵּֽאל׃ And a <02298> stone <069> was brought <0858> (08717), and laid <07761> (08752) upon <05922> the mouth <06433> of the den <01358>; and the king <04430> sealed <02857> (08754) it with his own signet <05824>, and with the signet <05824> of his lords <07261>; that the purpose <06640> might not <03809> be changed <08133> (08748) concerning Daniel <01841>.
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Data:2018-06-17, diumengeComentari:Daniel 6v17 I portaren una pedra, i la posaren a la boca de la fossa, i el rei la segellà amb el seu anell i amb l’anell dels seus magnats, a fi que el decret contra Daniel fos irrevocable. וְהֵיתָ֙יִת֙ אֶ֣בֶן חֲדָ֔ה וְשֻׂמַ֖ת עַל־פֻּ֣ם גֻּבָּ֑א וְחַתְמַ֙הּ מַלְכָּ֜א בְּעִזְקְתֵ֗הּ וּבְעִזְקָת֙ רַבְרְבָנ֔וֹהִי דִּ֛י לָא־תִשְׁנֵ֥א צְב֖וּ בְּדָנִיֵּֽאל׃ And a <02298> stone <069> was brought <0858> (08717), and laid <07761> (08752) upon <05922> the mouth <06433> of the den <01358>; and the king <04430> sealed <02857> (08754) it with his own signet <05824>, and with the signet <05824> of his lords <07261>; that the purpose <06640> might not <03809> be changed <08133> (08748) concerning Daniel <01841>.
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Data:2018-06-17, diumengeComentari:Daniel 6v17 I portaren una pedra, i la posaren a la boca de la fossa, i el rei la segellà amb el seu anell i amb l’anell dels seus magnats, a fi que el decret contra Daniel fos irrevocable. וְהֵיתָ֙יִת֙ אֶ֣בֶן חֲדָ֔ה וְשֻׂמַ֖ת עַל־פֻּ֣ם גֻּבָּ֑א וְחַתְמַ֙הּ מַלְכָּ֜א בְּעִזְקְתֵ֗הּ וּבְעִזְקָת֙ רַבְרְבָנ֔וֹהִי דִּ֛י לָא־תִשְׁנֵ֥א צְב֖וּ בְּדָנִיֵּֽאל׃ And a <02298> stone <069> was brought <0858> (08717), and laid <07761> (08752) upon <05922> the mouth <06433> of the den <01358>; and the king <04430> sealed <02857> (08754) it with his own signet <05824>, and with the signet <05824> of his lords <07261>; that the purpose <06640> might not <03809> be changed <08133> (08748) concerning Daniel <01841>.
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Data:2018-06-17, diumengeComentari:Daniel 6v17 I portaren una pedra, i la posaren a la boca de la fossa, i el rei la segellà amb el seu anell i amb l’anell dels seus magnats, a fi que el decret contra Daniel fos irrevocable. וְהֵיתָ֙יִת֙ אֶ֣בֶן חֲדָ֔ה וְשֻׂמַ֖ת עַל־פֻּ֣ם גֻּבָּ֑א וְחַתְמַ֙הּ מַלְכָּ֜א בְּעִזְקְתֵ֗הּ וּבְעִזְקָת֙ רַבְרְבָנ֔וֹהִי דִּ֛י לָא־תִשְׁנֵ֥א צְב֖וּ בְּדָנִיֵּֽאל׃ And a <02298> stone <069> was brought <0858> (08717), and laid <07761> (08752) upon <05922> the mouth <06433> of the den <01358>; and the king <04430> sealed <02857> (08754) it with his own signet <05824>, and with the signet <05824> of his lords <07261>; that the purpose <06640> might not <03809> be changed <08133> (08748) concerning Daniel <01841>.
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Data:2018-06-17, diumengeComentari:Daniel 6v17 I portaren una pedra, i la posaren a la boca de la fossa, i el rei la segellà amb el seu anell i amb l’anell dels seus magnats, a fi que el decret contra Daniel fos irrevocable. וְהֵיתָ֙יִת֙ אֶ֣בֶן חֲדָ֔ה וְשֻׂמַ֖ת עַל־פֻּ֣ם גֻּבָּ֑א וְחַתְמַ֙הּ מַלְכָּ֜א בְּעִזְקְתֵ֗הּ וּבְעִזְקָת֙ רַבְרְבָנ֔וֹהִי דִּ֛י לָא־תִשְׁנֵ֥א צְב֖וּ בְּדָנִיֵּֽאל׃ And a <02298> stone <069> was brought <0858> (08717), and laid <07761> (08752) upon <05922> the mouth <06433> of the den <01358>; and the king <04430> sealed <02857> (08754) it with his own signet <05824>, and with the signet <05824> of his lords <07261>; that the purpose <06640> might not <03809> be changed <08133> (08748) concerning Daniel <01841>.
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Data:2018-06-17, diumengeComentari:Daniel 6v17 I portaren una pedra, i la posaren a la boca de la fossa, i el rei la segellà amb el seu anell i amb l’anell dels seus magnats, a fi que el decret contra Daniel fos irrevocable. וְהֵיתָ֙יִת֙ אֶ֣בֶן חֲדָ֔ה וְשֻׂמַ֖ת עַל־פֻּ֣ם גֻּבָּ֑א וְחַתְמַ֙הּ מַלְכָּ֜א בְּעִזְקְתֵ֗הּ וּבְעִזְקָת֙ רַבְרְבָנ֔וֹהִי דִּ֛י לָא־תִשְׁנֵ֥א צְב֖וּ בְּדָנִיֵּֽאל׃ And a <02298> stone <069> was brought <0858> (08717), and laid <07761> (08752) upon <05922> the mouth <06433> of the den <01358>; and the king <04430> sealed <02857> (08754) it with his own signet <05824>, and with the signet <05824> of his lords <07261>; that the purpose <06640> might not <03809> be changed <08133> (08748) concerning Daniel <01841>.
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Data:2018-06-18, dillunsComentari:Daniel 6v18 Llavors el rei se n’anà al seu palau, i passà la nit en dejú; i no portaren cap diversió davant seu, i li va fugir la son. אֱ֠דַיִן אֲזַ֙ל מַלְכָּ֤א לְהֵֽיכְלֵהּ֙ וּבָ֣ת טְוָ֔ת וְדַחֲוָ֖ן לָא־הַנְעֵ֣ל קָֽדָמ֑וֹהִי וְשִׁנְתֵּ֖הּ נַדַּ֥ת עֲלֽוֹהִי׃ Then <0116> the king <04430> went <0236> (08754) to his palace <01965>, and passed the night <0956> (08754) fasting <02908>: neither <03809> were instruments <01761> of musick brought <05954> (08684) before <06925> him: and his sleep <08139> went <05075> (08754) from him <05922>.
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Data:2018-06-18, dillunsComentari:Daniel 6v18 Llavors el rei se n’anà al seu palau, i passà la nit en dejú; i no portaren cap diversió davant seu, i li va fugir la son. אֱ֠דַיִן אֲזַ֙ל מַלְכָּ֤א לְהֵֽיכְלֵהּ֙ וּבָ֣ת טְוָ֔ת וְדַחֲוָ֖ן לָא־הַנְעֵ֣ל קָֽדָמ֑וֹהִי וְשִׁנְתֵּ֖הּ נַדַּ֥ת עֲלֽוֹהִי׃ Then <0116> the king <04430> went <0236> (08754) to his palace <01965>, and passed the night <0956> (08754) fasting <02908>: neither <03809> were instruments <01761> of musick brought <05954> (08684) before <06925> him: and his sleep <08139> went <05075> (08754) from him <05922>.
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Data:2018-06-18, dillunsComentari:Daniel 6v18 Llavors el rei se n’anà al seu palau, i passà la nit en dejú; i no portaren cap diversió davant seu, i li va fugir la son. אֱ֠דַיִן אֲזַ֙ל מַלְכָּ֤א לְהֵֽיכְלֵהּ֙ וּבָ֣ת טְוָ֔ת וְדַחֲוָ֖ן לָא־הַנְעֵ֣ל קָֽדָמ֑וֹהִי וְשִׁנְתֵּ֖הּ נַדַּ֥ת עֲלֽוֹהִי׃ Then <0116> the king <04430> went <0236> (08754) to his palace <01965>, and passed the night <0956> (08754) fasting <02908>: neither <03809> were instruments <01761> of musick brought <05954> (08684) before <06925> him: and his sleep <08139> went <05075> (08754) from him <05922>.
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Data:2018-06-19, dimartsComentari:Daniel 6v19 L’endemà el rei s’alçà a l’alba, i anà de pressa a la fossa dels lleons. בֵּאדַ֣יִן מַלְכָּ֔א בִּשְׁפַּרְפָּרָ֖א יְק֣וּם בְּנָגְהָ֑א וּבְהִ֙תְבְּהָלָ֔ה לְגֻבָּ֥א דִֽי־אַרְיָוָתָ֖א אֲזַֽל׃ Then <0116> the king <04430> arose <06966> (08748) very early <08238> in the morning <05053>, and went <0236> (08754) in haste <0927> (08726) unto the den <01358> of lions <0744>.
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Data:2018-06-19, dimartsComentari:Daniel 6v19 L’endemà el rei s’alçà a l’alba, i anà de pressa a la fossa dels lleons. בֵּאדַ֣יִן מַלְכָּ֔א בִּשְׁפַּרְפָּרָ֖א יְק֣וּם בְּנָגְהָ֑א וּבְהִ֙תְבְּהָלָ֔ה לְגֻבָּ֥א דִֽי־אַרְיָוָתָ֖א אֲזַֽל׃ Then <0116> the king <04430> arose <06966> (08748) very early <08238> in the morning <05053>, and went <0236> (08754) in haste <0927> (08726) unto the den <01358> of lions <0744>.
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Data:2018-06-20, dimecresComentari:Daniel 6v20 I quan s’apropà a la fossa, cridà Daniel amb veu trista. El rei va parlar, i digué a Daniel: Oh Daniel, servent del Déu vivent, ¿el teu Déu, el qual tu serveixes contínuament, t’ha pogut alliberar dels lleons? וּכְמִקְרְבֵ֣הּ לְגֻבָּ֔א לְדָ֣נִיֵּ֔אל בְּקָ֥ל עֲצִ֖יב זְעִ֑ק עָנֵ֙ה מַלְכָּ֜א וְאָמַ֣ר לְדָנִיֵּ֗אל דָּֽנִיֵּאל֙ עֲבֵד֙ אֱלָהָ֣א חַיָּ֔א אֱלָהָ֗ךְ דִּ֣י (אַנְתָּה) [אַ֤נְתְּ] פָּֽלַֽח־לֵהּ֙ בִּתְדִירָ֔א הַיְכִ֥ל לְשֵׁיזָבוּתָ֖ךְ מִן־אַרְיָוָתָֽא׃ And when he came <07127> (08749) to the den <01358>, he cried <02200> (08754) with a lamentable <06088> (08750) voice <07032> unto Daniel <01841>: and the king <04430> spake <06032> (08750) and said <0560> (08750) to Daniel <01841>, O Daniel <01841>, servant <05649> of the living <02417> God <0426>, is thy God <0426>, whom thou servest <06399> (08750) continually, <08411> able <03202> (08754) to deliver <07804> (08756) thee from <04481> the lions <0744>?
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Data:2018-06-20, dimecresComentari:Daniel 6v20 I quan s’apropà a la fossa, cridà Daniel amb veu trista. El rei va parlar, i digué a Daniel: Oh Daniel, servent del Déu vivent, ¿el teu Déu, el qual tu serveixes contínuament, t’ha pogut alliberar dels lleons? וּכְמִקְרְבֵ֣הּ לְגֻבָּ֔א לְדָ֣נִיֵּ֔אל בְּקָ֥ל עֲצִ֖יב זְעִ֑ק עָנֵ֙ה מַלְכָּ֜א וְאָמַ֣ר לְדָנִיֵּ֗אל דָּֽנִיֵּאל֙ עֲבֵד֙ אֱלָהָ֣א חַיָּ֔א אֱלָהָ֗ךְ דִּ֣י (אַנְתָּה) [אַ֤נְתְּ] פָּֽלַֽח־לֵהּ֙ בִּתְדִירָ֔א הַיְכִ֥ל לְשֵׁיזָבוּתָ֖ךְ מִן־אַרְיָוָתָֽא׃ And when he came <07127> (08749) to the den <01358>, he cried <02200> (08754) with a lamentable <06088> (08750) voice <07032> unto Daniel <01841>: and the king <04430> spake <06032> (08750) and said <0560> (08750) to Daniel <01841>, O Daniel <01841>, servant <05649> of the living <02417> God <0426>, is thy God <0426>, whom thou servest <06399> (08750) continually, <08411> able <03202> (08754) to deliver <07804> (08756) thee from <04481> the lions <0744>?
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Data:2018-06-21, dijousComentari:Daniel 6v21 Llavors Daniel parlà amb el rei: Que el rei visqui per sempre! אֱדַ֙יִן֙ דָּנִיֶּ֔אל עִם־מַלְכָּ֖א מַלִּ֑ל מַלְכָּ֖א לְעָלְמִ֥ין חֱיִֽי׃ Then <0116> said <04449> (08745) Daniel <01841> unto <05974> the king <04430>, O king <04430>, live <02418> (08747) for ever <05957>.
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Thus, a view of the several successive periods of the past duration of the world, from the beginning to this day, shows, that wickedness has ever been exceeding prevalent, and has had vastly the superiority in the world. And Dr. T. himself in effect owns, that it has been so ever since Adam first turned into the way of transgression. “It is certain (says he, p. 168) the moral circumstances of mankind, since the time Adam first turned into the way of transgression, have been very different from a state of innocence. So far as we can judge from history, or what we know at present, the greatest part of mankind have been, and still are, very corrupt; though not equally so in every age and place.” And lower in the same page, he speaks of Adam’s posterity, as having sunk themselves into the most lamentable degrees of ignorance, superstition, idolatry, injustice, debauchery, etc.
These things clearly determine the point, concerning the tendency of man’s nature to wickedness, if we may be allowed to proceed according to such rules and methods of reasoning, as are never denied or doubted to be good and sure, in experimental philosophy; or may reason from experience and facts, in that manner which common sense leads all mankind to in other cases. If experience and trial will evince anything at all concerning the natural disposition of the human heart, one would think the experience of so many ages, as have elapsed since the beginning of the world, and the trial made by hundreds of different nations together, for so long a time, should be sufficient to convince all, that wickedness is agreeable to the nature of mankind in its present state.
Here, to strengthen the argument, if there were any need of it, I might observe, not only the extent and generality of the prevalence of wickedness in the world, but the height to which it has risen, and the degree in which it has reigned. Among innumerable things which confirm this, I shall now only observe, The degree in which mankind have from age to age been hurtful one to another. Many kinds of brute animals are esteemed very noxious and destructive, many of them are fierce, voracious, and many very poisonous, and the destroying of them has always been looked upon as a public benefit: but have not mankind been a thousand times as hurtful and destructive as any one of them, yea, as all the noxious beasts, birds, fishes, and reptiles in the earth, air, and water, put together, at least of all kinds of animals that are visible? And no creature can be found anywhere so destructive of its own kind as man is. All others, for the most part, are harmless and peaceable, with regard to their own species. Where one wolf is destroyed by another wolf, one viper by another, probably a thousand men are destroyed by those of their own species. Well therefore might our blessed Lord say, when sending forth his disciples into the world; Mat. 10:16, 17, “Behold, I send you forth as sheep in the midst of wolves; — but, beware of men.” Why do I say wolves? I send you forth into the wide world of men, that are far more hurtful and pernicious, and of whom you had much more need to beware, than of wolves.
It would be strange indeed, that this should be the state of mankind, distinguished by reason, for that very end, that they might be capable of religion, which summarily consists in love, if men, as they come into the world, are in their nature innocent and harmless, undepraved, and perfectly free from all evil propensities.
SECTION VIII
The native depravity of mankind appears, in that there has been so little good effect of so manifold and great means, used to promote virtue in the world.THE evidence of the native corruption of mankind, appears much more glaring, when it is considered that the world has been so generally, so constantly, and so exceedingly corrupt, notwithstanding the various, great, and continual means that have been used to restrain men from sin, and promote virtue and true religion among them.
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Data:2018-06-22, divendresComentari:Daniel 6v22 El meu Déu ha enviat el seu àngel, i ha tancat les boques dels lleons, i no m’han fet cap mal: perquè he estat trobat innocent davant d’ell; i tampoc davant teu, oh rei, no he fet cap mal. אֱלָהִ֞י שְׁלַ֣ח מַלְאֲכֵ֗הּ וּֽסֲגַ֛ר פֻּ֥ם אַרְיָוָתָ֖א וְלָ֣א חַבְּל֑וּנִי כָּל־קֳבֵ֗ל דִּ֤י קָֽדָמוֹ֙הִי֙ זָכוּ֙ הִשְׁתְּכַ֣חַת לִ֔י וְאַ֤ף (קָדָמַיִךְ) [קָֽדָמָךְ֙] מַלְכָּ֔א חֲבוּלָ֖ה לָ֥א עַבְדֵֽת׃ My God <0426> hath sent <07972> (08754) his angel <04398>, and hath shut <05463> (08754) the lions' <0744> mouths <06433>, that they have not <03809> hurt <02255> (08745) me: forasmuch as <03606> <06903> before <06925> him innocency <02136> was found <07912> (08728) in me; and also <0638> before <06925> thee, O king <04430>, have I done <05648> (08754) no <03809> hurt <02248>.
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Data:2018-06-22, divendresComentari:Daniel 6v22 El meu Déu ha enviat el seu àngel, i ha tancat les boques dels lleons, i no m’han fet cap mal: perquè he estat trobat innocent davant d’ell; i tampoc davant teu, oh rei, no he fet cap mal. אֱלָהִ֞י שְׁלַ֣ח מַלְאֲכֵ֗הּ וּֽסֲגַ֛ר פֻּ֥ם אַרְיָוָתָ֖א וְלָ֣א חַבְּל֑וּנִי כָּל־קֳבֵ֗ל דִּ֤י קָֽדָמוֹ֙הִי֙ זָכוּ֙ הִשְׁתְּכַ֣חַת לִ֔י וְאַ֤ף (קָדָמַיִךְ) [קָֽדָמָךְ֙] מַלְכָּ֔א חֲבוּלָ֖ה לָ֥א עַבְדֵֽת׃ My God <0426> hath sent <07972> (08754) his angel <04398>, and hath shut <05463> (08754) the lions' <0744> mouths <06433>, that they have not <03809> hurt <02255> (08745) me: forasmuch as <03606> <06903> before <06925> him innocency <02136> was found <07912> (08728) in me; and also <0638> before <06925> thee, O king <04430>, have I done <05648> (08754) no <03809> hurt <02248>.
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Data:2018-06-22, divendresComentari:Daniel 6v22 El meu Déu ha enviat el seu àngel, i ha tancat les boques dels lleons, i no m’han fet cap mal: perquè he estat trobat innocent davant d’ell; i tampoc davant teu, oh rei, no he fet cap mal. אֱלָהִ֞י שְׁלַ֣ח מַלְאֲכֵ֗הּ וּֽסֲגַ֛ר פֻּ֥ם אַרְיָוָתָ֖א וְלָ֣א חַבְּל֑וּנִי כָּל־קֳבֵ֗ל דִּ֤י קָֽדָמוֹ֙הִי֙ זָכוּ֙ הִשְׁתְּכַ֣חַת לִ֔י וְאַ֤ף (קָדָמַיִךְ) [קָֽדָמָךְ֙] מַלְכָּ֔א חֲבוּלָ֖ה לָ֥א עַבְדֵֽת׃ My God <0426> hath sent <07972> (08754) his angel <04398>, and hath shut <05463> (08754) the lions' <0744> mouths <06433>, that they have not <03809> hurt <02255> (08745) me: forasmuch as <03606> <06903> before <06925> him innocency <02136> was found <07912> (08728) in me; and also <0638> before <06925> thee, O king <04430>, have I done <05648> (08754) no <03809> hurt <02248>.
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SECTION VIII
The native depravity of mankind appears, in that there has been so little good effect of so manifold and great means, used to promote virtue in the world.THE evidence of the native corruption of mankind, appears much more glaring, when it is considered that the world has been so generally, so constantly, and so exceedingly corrupt, notwithstanding the various, great, and continual means that have been used to restrain men from sin, and promote virtue and true religion among them.
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Daniel 6v13 Llavors respongueren i digueren en presència del rei: Doncs Daniel, que és dels fills de la deportació de Judà, no fa cas de tu, oh rei, i tampoc no fa cas de l’interdicte que has signat, i tres vegades al dia fa la seva petició. בֵּ֠אדַיִן עֲנ֣וֹ וְאָמְרִין֮ קֳדָ֣ם מַלְכָּא֒ דִּ֣י דָנִיֵּ֡אל דִּי֩ מִן־בְּנֵ֙י גָלוּתָ֜א דִּ֣י יְה֗וּד לָא־שָׂ֙ם (עֲלַיִךְ) [עֲלָ֤ךְ] מַלְכָּא֙ טְעֵ֔ם וְעַל־אֱסָרָ֖א דִּ֣י רְשַׁ֑מְתָּ וְזִמְנִ֤ין תְּלָתָה֙ בְּיוֹמָ֔א בָּעֵ֖א בָּעוּתֵֽהּ׃ Then <0116> answered <06032> (08754) they and said <0560> (08750) before <06925> the king <04430>, That Daniel <01841>, which is of <04481> the children <01123> of the captivity <01547> of Judah <03061>, regardeth <07761> (08754) <02942> not <03809> thee <05922>, O king <04430>, nor the decree <0633> that thou hast signed <07560> (08754), but maketh <01156> (08750) his petition <01159> three <08532> times <02166> a day <03118>.