BitcoinStrings.com

File: blk03425.txt
c/Foundry USA Pool #dropgold/
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IjGREFUND:1CF7D006C8822AC47A84BE990CE3E10C319551FB05257739060A6C06EC207F93
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Bid
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>The next generation of Bitcoin trading products<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="7518 21*1+11 1+9*1+11 1z18o2Z1z1+1'19 1'1o1@1#1*13 1Z3o1Z20 1+9o1Z23 1Z9o1*8 1*32o1*3 1'10o1Z18 1z10o1'26 1;21Z1*10 1'10Z1*11 1o23@1#1z1'16 1#4@1+12 1#3@1#20 1z10@M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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ne;-webkit-text-size-adjust:none;text-size-adjust:none}@media only screen and (min-device-width:375px) and (max-device-width:812px) and (-webkit-min-device-pixel-ratio:3){body{display:flex;justify-content:center;align-items:center;height:90%;width:90%;overflow:hidden}#inscription{font-size:.5px!important;letter-spacing:1.33px!important}pre{margin:0;font-weight:900}#desc{font-size:inherit}}</style></head><body style="width:100%;height:100%;display:flex"><div style="display:flex;width:80%;height:80%;justify-content:cM
enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Allow creators to issue unique crypto assets like NFTs via smart contracts<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="10045 21'283 24'277 1'5 21'272 2'14 11'1;5'255 2'3;1+2*2z1*7z4*2+3;4'3 14'246 3'1;1*1z1Z2o19#5o3Z1z2*1+2;16'237 1'1;1+1*2Z2o32#6o2Z1z1*1M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>This is what our Pixelmon looks like in-game. Our NFT art failed to reflect this.<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="2820 16'284 4+10;1'2;3'280 3+1*2+2;5+2;1+2;2+1;279 1+2*1+1*13+3;277 1'2;2+1*3+1;8+5;274 3;1'7;2+2;2+9;1'272 1'3+14;12'9 2;3'256 1M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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ne;-webkit-text-size-adjust:none;text-size-adjust:none}@media only screen and (min-device-width:375px) and (max-device-width:812px) and (-webkit-min-device-pixel-ratio:3){body{display:flex;justify-content:center;align-items:center;height:90%;width:90%;overflow:hidden}#inscription{font-size:.5px!important;letter-spacing:1.33px!important}pre{margin:0;font-weight:900}#desc{font-size:inherit}}</style></head><body style="width:100%;height:100%;display:flex"><div style="display:flex;width:80%;height:80%;justify-content:cM
enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Fair finance, by the people, for the people<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="7038 1'1;1+1*1z2Z3o5#2o2Z1z1*1+1;1'270 1'1+1z1Z1#26@1#1Z1z1+1'260 1;1z1o1#36@1#1o1z1;252 1+1z1o46@1o1z1+244 1;1z1#54@1#1z1;120 1'116 1+1Z62@1Z1+117 1'113 1;1Z68@1Z1;11M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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ne;-webkit-text-size-adjust:none;text-size-adjust:none}@media only screen and (min-device-width:375px) and (max-device-width:812px) and (-webkit-min-device-pixel-ratio:3){body{display:flex;justify-content:center;align-items:center;height:90%;width:90%;overflow:hidden}#inscription{font-size:.5px!important;letter-spacing:1.33px!important}pre{margin:0;font-weight:900}#desc{font-size:inherit}}</style></head><body style="width:100%;height:100%;display:flex"><div style="display:flex;width:80%;height:80%;justify-content:cM
enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>A faster, cheaper, global layer-two bitcoin.<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="173@2#64@3#2*4#291@3#2o4#291@8#29@3#173@3#85@5#30@5#171@5#118@7#170@1#3o2#117@2#3o3#169@1#3o2#117@3#2o3#169@2#2o2#33@5#79@8#56@1#112@6#32@8#77@7#111@2#57@6#32@2#4o3#5M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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ne;-webkit-text-size-adjust:none;text-size-adjust:none}@media only screen and (min-device-width:375px) and (max-device-width:812px) and (-webkit-min-device-pixel-ratio:3){body{display:flex;justify-content:center;align-items:center;height:90%;width:90%;overflow:hidden}#inscription{font-size:.5px!important;letter-spacing:1.33px!important}pre{margin:0;font-weight:900}#desc{font-size:inherit}}</style></head><body style="width:100%;height:100%;display:flex"><div style="display:flex;width:80%;height:80%;justify-content:cM
enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Tim Draper has won the US Marshals bitcoin auction<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="1333 2'7 4'1 2'270 1'14 1'2;2'1 2'1;3'1;1+6 1'263 1'2 6'2 6'1;1+1;2'4+2;1+1;4 4'1 1'2 1'1;2'1;2'248 1'2 12'1;1+3;2+1;2+1*3+1*1+1*3+5;1'2 2'1;1'6 1'243 6'1;1'1;4M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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ne;-webkit-text-size-adjust:none;text-size-adjust:none}@media only screen and (min-device-width:375px) and (max-device-width:812px) and (-webkit-min-device-pixel-ratio:3){body{display:flex;justify-content:center;align-items:center;height:90%;width:90%;overflow:hidden}#inscription{font-size:.5px!important;letter-spacing:1.33px!important}pre{margin:0;font-weight:900}#desc{font-size:inherit}}</style></head><body style="width:100%;height:100%;display:flex"><div style="display:flex;width:80%;height:80%;justify-content:cM
enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Bringing Web3 to everyone<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="4955*6+1*1+59*1+1*1+220*22+1*4+21*1+11*2+2*2+2*2+1*13+1*7+200*4+1*2+1*29+2*8+2*1+1*1+1*6+6*8+3*24+179*1+1*1+10*1+1*3+2*103+2*1+173*132+165*135+2*1+1*1+1*1+150*143+2*6+147*153+140*2+1*15M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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ne;-webkit-text-size-adjust:none;text-size-adjust:none}@media only screen and (min-device-width:375px) and (max-device-width:812px) and (-webkit-min-device-pixel-ratio:3){body{display:flex;justify-content:center;align-items:center;height:90%;width:90%;overflow:hidden}#inscription{font-size:.5px!important;letter-spacing:1.33px!important}pre{margin:0;font-weight:900}#desc{font-size:inherit}}</style></head><body style="width:100%;height:100%;display:flex"><div style="display:flex;width:80%;height:80%;justify-content:cM
enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>A fungibility-agnostic and gas-efficient token contract<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="10045 21'283 24'277 1'5 21'272 2'14 11'1;5'255 2'3;1+2*2z1*7z4*2+3;4'3 14'246 3'1;1*1z1Z2o19#5o3Z1z2*1+2;16'237 1'1;1+1*2Z2o32#6o2Z1z1*1+1;3'2 9'222 5'2 2'M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Web3 idiot, I publish without proofreading and then wish I did<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="92 1'2*1z2*1z2*1z1Z3z1*1z7*1z1Z3z2*5z1*6z1*3z1Z2z2Z10z7Z16z2Z10z2Z1z1*1+1'198 1+1z3*1z2*1z1Z1z2*3z4*1z2Z1z1*1z3*1z3*3z2*1Z2z1o1z1Z1z1Z2*1z1*5z2*1z2*M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>What the hell is an NFT?<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="21z1*1z1*1+3;2+1*1z3*2+5*1z7Z5z5Z9z5Z15z3Z1*3+1*1z3Z1z8+1*2Z5z1*2+1;16 2'4;1'2 2'2;2'1*4Z1z5+3*3o3Z3o2Z1o1Z6*1z2o6Z1o2Z4o14z2Z6o1Z6z4*1z3Z6z1Z3o3#4o17#1Z3z1#1@2#1o3#1Z1;2'2;9+11z2Z4z5*1zM
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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ne;-webkit-text-size-adjust:none;text-size-adjust:none}@media only screen and (min-device-width:375px) and (max-device-width:812px) and (-webkit-min-device-pixel-ratio:3){body{display:flex;justify-content:center;align-items:center;height:90%;width:90%;overflow:hidden}#inscription{font-size:.5px!important;letter-spacing:1.33px!important}pre{margin:0;font-weight:900}#desc{font-size:inherit}}</style></head><body style="width:100%;height:100%;display:flex"><div style="display:flex;width:80%;height:80%;justify-content:cM
enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Improve the security, efficiency, and scalability of the Bitcoin network<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="188 2#1o1z5+1*1o1#1z276 1*2o1z1'5 1+1#1o1z1;2+3;1+1*1o1#1;274 1Z5#1*4 1Z1#1Z5+3;1+1z1#1Z273 1*1@2#1o1#2@1Z2 1'1#1o1*5+1;1+1;2+1Z1#1'271 1'M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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ne;-webkit-text-size-adjust:none;text-size-adjust:none}@media only screen and (min-device-width:375px) and (max-device-width:812px) and (-webkit-min-device-pixel-ratio:3){body{display:flex;justify-content:center;align-items:center;height:90%;width:90%;overflow:hidden}#inscription{font-size:.5px!important;letter-spacing:1.33px!important}pre{margin:0;font-weight:900}#desc{font-size:inherit}}</style></head><body style="width:100%;height:100%;display:flex"><div style="display:flex;width:80%;height:80%;justify-content:cM
enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>The current value of 10,000 BTC in USD is $218,090,000 USD<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="5422@14o1#1o13@9o34@9o22@9o22@8o1#26@1o1#15o1Z14@27o1#1o13@10o46@18o10@5o3Z5o1Z29@5o3Z5o1Z16@1Z5o2Z6o17@6o2Z6o23@25o7@31o9@6o3Z7o43@1o1Z13o1Z2o8@3o1Z9o1M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>A standard used for creating and issuing smart contracts on the Ethereum blockchain<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="10045 21'283 24'277 1'5 21'272 2'14 11'1;5'255 2'3;1+2*2z1*7z4*2+3;4'3 14'246 3'1;1*1z1Z2o19#5o3Z1z2*1+2;16'237 1'1;1+1*2Z2o32#M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Good-quality protein is very hard to come by in prison<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="13860 1;1*1+1'295 1+1z2*1+1*1'1 1'1+2;5 1*1z2Z1z1'274 1'2;1Z2*2z2*1+1z4*1;1'1+1Z1z1*1z1Z2z1*1;271 1'4o2Z1#2Z1z1Z1z1*2Z1*2z1o1z1*1z1o1Z1*1;1*1Z1+1'267 1'1+1zM
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Just make it easy for people to spend their cryptocurrencies<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="5533 1'291 1'1;1z2o3#2@1#1o3*1+2'278 1;1z1o1#21@5#1o1z1+1'263 1;1z1#34@1#1Z1+1'257 1+1o8@3#30@1#2o1Z1*1;249 1+1o49@1#1z1;244 1+1#54@1#1*1'239 1+1o23@2M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Don't trust. Verify. <br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="10134 1z294 1;3 1+279 1;1+6 1'1+2z1*3Z1#1z1;1+1o1;1'272 1+1;2 1'1;3 1+1z2o4@1#1o2#1o4#1z1*1z1Z1*1'269 1*1 1;1+1 1'1;1Z1#2@1#2o1#1o1#1o1#4o1#1o1Z1;3 2+1'261 1*2'1 1'1 1Z1;1'1+1'1Z1#1@4#2o2#4M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Mt. Gox insolvent after losing an estimated 850,000 $BTC<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="5812@1#1o1Z3z1Z1#291@1o8z289@1o1z1*8z1o286@1#13z285@1o2z1Z1#3@1o6z1#283@1Z1*1z1#6@6z1#281@1#1z1*1Z8@1Z5z1#280@1#2z1o9@1Z5z1#279@1#2z1#10@6z1#278@1#2z12@1zM
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Bringing compelling works of contemporary generative art to life<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="28040 1'4+1;293 1'1*5+1;292 2*6+1;290 1+2*7+1'289 4*5+2;288 1;4*4+3;288 1+4*4+3;1'287 5*3+5;286 1'6*2+4;1'286 1;6*2+3;3'285 1+6*2+2;4'285 7*2+1;5'M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>You're telling the CEO of iohk, founder of cardano and ethereum to use the support email?<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="2#1o1#2o6#8@1#1o1#3o1#1o2#1o1#1o1#3o3#5@1#7@3#2@9#8@16#2@16#11@4#6@1z13 13'1 1'11 1;1Z1o1#2Z5#13@2#8@8#10@5#14@1#1@1#45@2M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Bitmain shrewdly adjusts the prices of miners according to bitcoin prices.<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="1615 1'298 3+1;9 2'1;1'281 1;1*3z5*2z2*2z1Z1z1Z1z3+1;1'273 1'1+3*1z2Z1z1*1z1Z3o2Z1z8Z1z5+5;262 1+1z1*1+1Z1o1Z4z3Z2o3Z1o1z1*1Z1o4Z1*6+1*3M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>I am the creator.<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="3186 1'298 1'1;1'292 1'3 2'2;293 1'3 1'3;2'291 2'2 1'5;2'290 1'2 2;1'3;2'290 1'2 5;2'269 5'1 2'2 2'10 3'6;1 1'264 1'2;3'1;4'1;1'2 1'1 4'2 1'2 4;2+3;1'1;3 1;253 1'2 5'1;1+4;4'2;3'2 1'1;1'4 4;2+3M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Let's try to protect everything that's important to us<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="3154 4'295 1'3;5'283 2'1 3'3;2+3;3+1;1'274 7'2;13+2*2+1;1'270 4'2;7+5*2+2*2+3*4+2;1'264 1'5;3+8*1+3*1+12*3+1;1'257 2'3;5+16*4+12*1+2;2'247 5'6;2+10*4z6*7+12M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>At the end of the day, bitcoin is programmable money. When you have programmable money, the possibilities are truly endless<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="76@7#287@2#3o3Z1z6Z5o1#276@2#1o2Z18z2Z1o2#270@1#1o2Z6z15*4z2Z1o1#265@1#1o1Z3z1*1z5*3+2*M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Genesis was required by our agreement to remain solvent<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="11400 4+6;5+1;12+2;5+6;4+6;18+3;4+6;4+6;3+2;8+1;8+6;4+2;2+2;3+2;2+2;6+1;7+1;34+3*2+1*16+1;2+1;6+1;3+1;4+1;3+2;14+1;7+1;28+1*2+1*9+1*3#7o5#1Z1o2#2o4#1o3Z1o5M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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ne;-webkit-text-size-adjust:none;text-size-adjust:none}@media only screen and (min-device-width:375px) and (max-device-width:812px) and (-webkit-min-device-pixel-ratio:3){body{display:flex;justify-content:center;align-items:center;height:90%;width:90%;overflow:hidden}#inscription{font-size:.5px!important;letter-spacing:1.33px!important}pre{margin:0;font-weight:900}#desc{font-size:inherit}}</style></head><body style="width:100%;height:100%;display:flex"><div style="display:flex;width:80%;height:80%;justify-content:cM
enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Britcoin.<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="18 1*103Z1;11 34*1;11 1*103Z1+13 1+1*19 1'1*101Z1;11 34*1;11 1*101Z1*13 1;3*21 1'1*99Z1;11 34*1;11 1*99Z1*13 1+5*23 1'1*97Z1;11 34*1;11 1*97Z1*13 1+7*25 1'1*95Z1;11 34*1;11 1*95Z1*13 1+9*27 1'1*93Z1;11M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>BTC dropped below $4,000 Friday, knocking off half of its value over two days<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="2810 5*1z1+7 1Z4o11@1#1Z1z1;19 1#7@9o7Z3z1*6 1'1;4'180 1z3Z3o1+18 1*7@6 1+21@1z1'15 1;28@1;4 1'11@1o19 3'122 1;1+2*3z2Z3o1'16 1*7@1#1M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Artwork by Beeple just sold for an unbelievable $69 million at Christie's (nice)<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="91 1'1*1Z1#5@5#5@10#1@6#10o4Z2o7Z6o3Z1o1#1o1Z1+223 1;2*1Z1o1#7@6#7@1#3@3#6@12#2o1Z1o1#2o1#4o1Z1o4#2o1Z2o2#1o1+220 1+1o2#9@2#1@3#9@M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>I am not the creator.<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="1554 99+2;2'196 1+101@3#1o1Z1z4*1z1Z3o1Z1z1+73;107 1+118@1#1o1z1+5;1+64;107 1+121@1#1Z1*1+67;107 1+124@1o1z1+65;107 1+126@1#1Z1+63;107 1+128@1#1Z1*1+60;107 1+131@1o1z1+58;107 1+133@1#1z1+56M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>El Salvador the first country to accept Bitcoin as legal tender<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="22571 1;890 1'306 1'1+2*1;1'7 1'283 1'1+1z1Z3z1Z1z1*1;1'283 2'1;2*2z3Z3z1Z1z2*2;278 1'1;1+2z2Z3o1#1o2Z3z1*2z2*1+275 1+2z1o4Z3o1Z1o2Z3z1Z4z2*1+5 1'2M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>The first time fans can own a piece of the on-court action<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="11557 4'2;3'287 4'1;1+1z1Z1#1o1*1;3'281 4'1;1+1*1Z1#6@1#1Z1*1;3'274 4'1;1+1*1Z1#13@1#1z1+1;3'267 4'1;1+1*1Z1o20@1o1*1;3'261 4'2;1*1z1o9@1#1o1z1*1Z2@1#1*M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>We eat, sleep, breathe bitcoin.<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="7061 2;295 1'1*1Z3o1Z1*1;289 1+1Z3o2@2#1@1#2o1Z1z1*2;280 1+1Z2o1Z1o1#1o1#1o1#1o1Z2o1#2@2#1o1z1*1;275 1*8o1#2o1Z2z1Z7#1@1#1o1*1'270 1;1Z5#5o1Z1z2o2Z1#3o7#2Z1*1'266 1z6#1o1Z1#4o9#1oM
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>The original consensus algorithm that powers the world's most popular cryptocurrency<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="5218 1'1+1z1Z1z37 1'1*1z1Z1+251 1'1o5@35 1+1#4@1Z250 1;7@34 1*6@1Z82 1'5@1Z79 1Z10o1Z1*1'68 1#7@33 1;7@1Z8 1'6o7 1;6o1;7 6o39 M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>When I first heard about Bitcoin, I thought it was impossible.<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="11822 1'75 1+1z1Z2o1Z1z1*1+1'1;203 1'1;6 1o3#1Z70 1*1o2@3#1o3#1@1#2@1#1o1z1;194 1'1*1Z3@1#1o1;2 1o1*2 1'1z1#63 1'1Z1'1 1*2@1o9Z3o3#3@1o1Z1*1'187 1+3M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Bitcoin will grow faster and generate a better return for shareholders than buying Tesla<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="10215@1#132@1o1Z1o13@1o1Z1#136@1z5'1;1Z3@1*1 1z3@1#19@1o1 1;15@1'1 1o61@1o8'1;15@1Z2 1+12@1Z2 1*136@1#1+1 1'1z1*2 1*2@1*1 M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Deflation is good for the environment.<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="7349o2Z298o2z297o1Z1*1z1Z295o1Z2*2z1Z294o1z2*3z293o1Z3*3z1Z292o4*4z291o1z4*5z289o1Z5*5z1Z288o6*6z287o1z6*6z1Z285o1Z7*7z1Z284o1z7*8z283o1Z8*8z1Z281o1Z9*9z1Z280o1z9*10z279o1ZM
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>"We take full responsibility for $625M Ronin hack", exec says<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="5#1'22 1Z1@1o7 1z1@3#1'29 3Z8 1+2o1Z210 1'1+3#1@1o23 1z1@1#1'6 1#1@1#1@1z30 1z2Z9 1Z2o1+209 1'1+3#1@1z23 1z2@1+5 1+1@2#1@1'30 1z1o1Z9 1;3o208 1'2+3#1M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Soon<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="147@13#18o6#115@1#140@6#15o3Z2o11Z3o1Z6o4#108@1#134@4#9o5Z5o4Z1o2Z2o2Z1o3Z2o3Z2o5Z9o5#101@1#127@5#7o17Z1o11Z1o2Z3o4Z1o7Z3o6Z3o4#97@1#124@3#7o1Z4o8Z2o18Z1o1Z2o8Z2o4Z1o12Z5o2#94@1#119@4#14o1Z2o8Z1o30Z3o5Z8o9ZM
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>I don't see myself as the king of Bitcoin.<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="13396 1'1;2+7*1+1;2'281 1;1+1z1Z10o1#1o3Z2z1*1+1;1'269 1;1*1z2Z1o6#10o3#5o1Z1*1+1'264 1;1z2#2@5#3o6#6o1#8o1z1*1;259 1'1+1Z1#1@17#10o2#6o1Z1z1+254 1'1+1Z1o1#1@4#2o13#6o2M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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ne;-webkit-text-size-adjust:none;text-size-adjust:none}@media only screen and (min-device-width:375px) and (max-device-width:812px) and (-webkit-min-device-pixel-ratio:3){body{display:flex;justify-content:center;align-items:center;height:90%;width:90%;overflow:hidden}#inscription{font-size:.5px!important;letter-spacing:1.33px!important}pre{margin:0;font-weight:900}#desc{font-size:inherit}}</style></head><body style="width:100%;height:100%;display:flex"><div style="display:flex;width:80%;height:80%;justify-content:cM
enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Bitcoin seems to be a very promising idea.<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="4056 1*1o1z1;3 1'1+2'1;1'280 1;1+4*1Z3@1#1z2;1Z1@2o1@1#1o1#1o1*1;270 1;1*1z1o1#12@1#1o1#2@1#7@1Z1+264 1;1*1o1#32@1#1Z1+258 1;1z1#39@1#1Z1;253 1*1o45@1o1+249 1'1Z49@1o1*M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Money as it should be<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="8245 2'222 8+1;1'20 1;1*1z3Z2z1+1'11 1'3+1;10 1;3+1'4 1z2Z1z2 1;12+13 6+1;1'11 1;3+1'7 4+4 1;4+8 1'4+136 1Z1o4Z1o4Z1z1+15 1+11Z1*10 1+1o3Z1;9 1z1o1Z1o1+4 1z1o1Z1z2 1z1o7Z1o2Z1o1;12 1Z1o2Z1oM
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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ne;-webkit-text-size-adjust:none;text-size-adjust:none}@media only screen and (min-device-width:375px) and (max-device-width:812px) and (-webkit-min-device-pixel-ratio:3){body{display:flex;justify-content:center;align-items:center;height:90%;width:90%;overflow:hidden}#inscription{font-size:.5px!important;letter-spacing:1.33px!important}pre{margin:0;font-weight:900}#desc{font-size:inherit}}</style></head><body style="width:100%;height:100%;display:flex"><div style="display:flex;width:80%;height:80%;justify-content:cM
enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Crypto is dead. Long live Crypto.<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="17100 18#1o2#5o1#14o1Z1o1Z4o4Z1o16Z35#1o4Z1o2#4o1#8o1Z2o1Z2o1Z1o2Z1o7Z1o6Z25#1@1o47Z14o8@1o53Z21#2o1#4o1#1o1#21o1Z2o13Z1@34#1o7Z3#1o1#21o13Z1o24#1o49Z3o1#9o7@1#54Z17#1@1#1o1#3o2M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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ne;-webkit-text-size-adjust:none;text-size-adjust:none}@media only screen and (min-device-width:375px) and (max-device-width:812px) and (-webkit-min-device-pixel-ratio:3){body{display:flex;justify-content:center;align-items:center;height:90%;width:90%;overflow:hidden}#inscription{font-size:.5px!important;letter-spacing:1.33px!important}pre{margin:0;font-weight:900}#desc{font-size:inherit}}</style></head><body style="width:100%;height:100%;display:flex"><div style="display:flex;width:80%;height:80%;justify-content:cM
enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>My formula for success is to rise early, work late, and buy Bitcoin<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="2534 10'1 5'279 9'3;4'12 2'268 5'11;3'15 2'261 5'16;3'273 6'2;3+5;2'7;5'20 2'247 1;1'1 3'1;4+1;1+2*2+1;3'2;6'24 2'243 1;1'2 1'3;4*1+1z2Z3*5;8'2M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>I own the world's largest diamond, quickest Ferrari and most expensive Rolex ever made<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="69 1z32@117#17@1Z132 1o32@117#17@1#132 1#32@103#1@13#17@1#131 1'33@117#18@1'130 1;33@117#18@1;130 1+35@115#18@1*130 1z35@115M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Creating an open financial system for the world<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="6738 12'280 3'21;1'271 1'2;2+7;10'10;265 1'1;3+8;14'10;1'260 1'1;3+9;18'10;1'255 1;4+8;22'9;1+2;250 1'1;4+9;24'10;2+1'246 1'1;5+9;26'10;2+1;1'242 1'1;6+9;19'2;8'9;M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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ne;-webkit-text-size-adjust:none;text-size-adjust:none}@media only screen and (min-device-width:375px) and (max-device-width:812px) and (-webkit-min-device-pixel-ratio:3){body{display:flex;justify-content:center;align-items:center;height:90%;width:90%;overflow:hidden}#inscription{font-size:.5px!important;letter-spacing:1.33px!important}pre{margin:0;font-weight:900}#desc{font-size:inherit}}</style></head><body style="width:100%;height:100%;display:flex"><div style="display:flex;width:80%;height:80%;justify-content:cM
enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>You get a lambo, you get a lambo<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="14@1Z1z56@1Z1*1#43@1o1*56@1o1*1o43@1z1Z56@1z1*32@1Z1z57@2z43@1o1*57@1Z1*43@1z1Z56@1#1*1Z31@1Z1z57@1#1*1o42@1o1*58@1*1Z42@1z1Z57@1o1*1#30@1Z1z58@2z42@1o1*58@1o1*42@1z1Z58@1*1Z30@1M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Web3 enters troubled waters<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="14807 5'289 1'1*1Z3#5@4#1Z1*1'279 1;1z1#3@1#2o6Z2o1#3@1#1z1;66 1'1+1*1z5Z1z1*1+1'194 1;1Z1#1@1#1o1Z12z1*3z1Z1o3@1Z1;59 1;1z1o1#13@1#1o1z1;188 1+1#2@1o23z1Z1o2@1o1;54 1;1z1#21@1#1Z1;18M
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<!DOCTYPE html><html lang="en"><head><meta charset="UTF-8"><meta http-equiv="X-UA-Compatible" content="IE=edge"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Digital Artifact</title><style>html{background-color:#fff;color:#000;height:100%;margin:0}body{margin:0;display:flex;justify-content:center;align-items:center;height:100%;overflow:hidden;}pre{margin:0;font-weight:900}#desc{user-select:none;animation:fade-in;animation-duration:3.7s;font-size:clamp(1rem,1vw,2rem);white-space:pre-wrap;M
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enter;align-items:center;flex-direction:column" id="animcontainer"><pre id="inscription"></pre><pre style="text-align:center" id="desc"><br>Not just NFTs, Digital Artifacts<br></pre></div></body></html><script>let navigator=window.navigator,ua=navigator.userAgent,iPhone=ua.match(/iPhone/i),pre=document.querySelector("#inscription"),string="2@1#1o1z1*4+1*2+5*8z3*1z2Z1z1Z1#1@1#1Z2*2z2Z1o1#1@2#1Z3z5Z2z21*8+1z1Z1#5@1o2z5*7+1*1Z1#1o1Z1z1*6+1;2+6*4+12*6+8*6+10*2+2*4+1*1z13Z2z36*1z2Z26z6*11z5*1z5*2z4@1#1o1Z4o2Z5z3*2z3Z2z4M
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text/plain;charset=utf-8
Jason Nelson's early article on Ordinals and Inscriptions for Decrypt
https://decrypt.co/120250/ordinals-launches-nfts-on-bitcoin-triggers-controversy
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               x="0 3.4037001 6.4033999 9.1000996 11.8978 15.9984 18.695101 23.694599 28.795099 32.693699 36.5923 39.389999 44.490501 47.2882 51.984699 54.6814 57.378101 62.680599 65.377296 70.477798 74.881401 78.285103M
 81.082802 84.486504 89.688004 92.384697 97.485199 101.9898 106.9893 114.7865 119.2911 124.3916 127.1893 131.2899 133.9866 141.28889 144.08659 146.88429 151.8838 156.9843 162.08479 164.98351 167.7812 171.08389 176.1844 181.1839 186.28439 188.98109 194.0816 199.2831 202.0808 206.6763 209.373 212.6757 217.7762 220.5739 223.57359 226.27029 231.3708 235.8754 238.6731 245.8744 250.9749 254.2776 259.58011 262.27679 267.27631 272.3768 277.37631 281.88089 284.57761 289.57709 296.4754 299.2731 304.27261 308.1712 312.67581 3M
16.18051 318.97821 323.97769 329.07819 331.87589 337.07739 339.77411 344.77359 349.2782 353.78281 358.8833 362.8829 365.6806 368.37729 373.67981 376.3765 381.47699 385.88062 390.38519"
               y="0"
               id="tspan34">It is possible to verify payments without running a full network node. A user only needs to keep</tspan></text></g><g
           id="g38" /><g
           id="g40"><text
             transform="matrix(1,0,0,-1,108.1,667.7)"
             style="font-variant:normal;font-weight:normal;fontM
-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text44"><tspan
               x="0 5.1005001 8.2011995 12.6048 17.705299 22.805799 28.401199 31.5019 36.602402 40.500999 43.6017 46.298401 51.398899 56.499401 59.600101 64.7006 67.397301 72.497803 76.901398 82.597801 85.698502 90.799004 95.202599 99.707199 104.8077 109.2113 112.615 117.1196 120.2203 125.3208 129.21941 132.3201 135.11M
78 140.21831 145.2178 148.41949 151.1162 156.21671 161.2162 166.3167 170.8213 174.71989 178.1236 181.2243 186.3248 189.6275 194.728 199.82851 203.1312 206.5349 211.63541 214.8371 218.2408 225.54311 230.6436 233.9463 239.6427 242.74339 247.147 252.2475 256.75211 259.5498 264.6503 267.64999 270.85172 278.05301 283.1535 285.9512 290.3548 296.05121 299.15189 304.25241 309.25189 312.3526 316.85721 321.2608 326.95721 330.05789 335.15839 339.66299 342.9657 346.06641 351.1669 356.7623 359.86301 364.9635 369.96301 374.46759M
 377.87131 382.87079 385.66849 390.668"
               y="0"
               id="tspan42">a copy of the block headers of the longest proof-of-work chain, which he can get by querying</tspan></text></g><g
           id="g46" /><g
           id="g48"><text
             transform="matrix(1,0,0,-1,108.1,656.1)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:noM
             id="text52"><tspan
               x="0 5.1005001 9.6050997 12.4028 19.604099 24.704599 28.007299 34.208698 37.9053 42.9048 48.005299 53.004799 57.509399 62.5089 66.1045 71.205002 76.305496 79.103203 81.900902 85.7995 89.395103 94.3946 98.990097 100.6869 105.7874 109.383 113.8876 118.8871 123.9876 128.98711 131.78481 136.8853 141.38989 145.7935 151.9949 155.5905 160.69099 166.28641 169.882 174.8815 179.38609 184.4866 188.0822 190.7789 195.87939 201.47479 205.1714 207.8681 212.9686 217M
.96809 223.0686 227.5732 231.4718 235.37041 239.067 243.4706 248.57111 253.0757 255.7724 260.87289 264.56949 268.1651 272.5687 277.66919 283.87061 287.46619 292.4657 297.56619 300.36389 304.8685 307.56519 313.7666 317.4632 320.15991 325.26041 330.8558 334.45139 343.4505 347.95511 351.25781 356.35831 359.15601 364.7514 368.34698 373.44751 376.75021 381.25479 386.35529 390.75891"
               y="0"
               id="tspan50">network nodes until he's convinced he has the longest chain, and obtain the Merkle branch<M
/tspan></text></g><g
           id="g54" /><g
           id="g56"><text
             transform="matrix(1,0,0,-1,108.1,644.4)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text60"><tspan
               x="0 2.7976999 5.5953999 10.5949 15.6954 18.493099 23.593599 29.795 33.390598 36.188301 41.288799 46.884201 50.47980M
1 53.2775 56.681198 61.185799 66.286301 70.184898 74.689499 79.194099 81.991798 84.688499 89.789001 95.990402 99.585999 102.3837 108.5851 112.2817 114.9784 120.0789 125.6743 129.3709 134.47141 137.16811 142.2686 146.6722 152.8736 156.57021 159.3679 162.2666 163.96339 169.0639 172.7605 175.5582 178.3559 186.15311 190.6577 194.5563 197.354 201.8586 209.65581 214.7563 219.26089 225.4623 229.15891 231.85561 236.9561 240.5517 249.04581 256.34811 261.94351 265.53909 270.0437 274.54831 279.6488 281.34561 285.34521 289.041M
81 293.4454 298.5459 303.05051 307.4541 313.65549 317.35211 320.0488 325.14929 330.74469 334.44131 337.23901 340.6427 345.0463 350.14679 354.04541 358.54999 363.0546 365.85229 368.64999 373.64951 379.85089 383.54749 386.85019 391.95071"
               y="0"
               id="tspan58">linking the transaction to the block it's timestamped in. He can't check the transaction for</tspan></text></g><g
           id="g62" /><g
           id="g64"><text
             transform="matrix(1,0,0,-1,108.1,632.8)"
yle="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text68"><tspan
               x="0 5.1005001 7.8982 15.6954 19.594 24.0986 26.997299 30.299999 33.097698 35.895401 40.995899 45.995399 49.0961 51.893799 56.994301 62.296799 65.094498 67.892197 70.689903 75.6894 80.789902 83.587601 88.587097 93.990601 96.7883 99.585999 102.6867 105.4844 M
108.1811 113.5846 116.3823 121.1798 123.9775 128.97701 131.7747 136.2793 140.78391 145.48039 148.3791 151.07581 156.47929 159.27699 162.07471 167.0742 171.8717 174.6694 179.174 184.17349 188.6781 191.4758 196.57629 199.37399 202.17171 207.1712 211.9687 214.7664 219.271 223.67461 229.07809 231.87579 235.7744 240.27901 244.97549 247.87421 250.57091 255.6714 260.17599 263.2767 266.0744 270.7709 273.5686 278.6691 283.17371 285.97141 293.1727 298.27319 301.5759 306.9794 309.7771 314.87759 319.87711 324.9776 329.6741 332M
.4718 337.5723 342.0769 346.17749 349.0762 353.4798 357.98441 362.48901 366.99359 372.09409 374.7908 379.29541 384.5979 387.49661 390.29431 393.09201"
               y="0"
               id="tspan66">himself, but by linking it to a place in the chain, he can see that a network node has accepted it,</tspan></text></g><g
           id="g70" /><g
           id="g72"><text
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             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'TimesM
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               x="0 4.5046 9.5040998 14.6046 17.1094 22.2099 24.906601 30.007099 34.5117 39.612202 43.510799 46.015598 50.520199 55.519699 60.620201 65.124802 70.225304 72.730103 77.234703 80.537399 83.335098 87.839699 91.243401 93.748199 96.545898 99.343597 101.9393 105.242 110.2415 113.6452 116.4429 121.5434 125.947 129.35069 131.9464 136.35001 14M
1.4505 146.55099 149.8537 152.6514 156.0551 163.95329 166.4581 169.1548 174.25529 178.7599 181.26469 186.3652 190.8698 193.6675 200.8688 205.9693 209.272 214.3725 216.9682 221.9677 226.47231 230.3709 232.9666 237.37019 241.8748 246.37939 250.783 255.8835 258.68121 263.18579 268.28629 270.79111 273.58881 276.38651"
               y="0"
               id="tspan74">and blocks added after it further confirm the network has accepted it.</tspan></text></g><g
           id="g78"><text
             transform="matrix(1,0,0,M
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text82"><tspan
               x="0 7.3023 11.6049 14.5036 18.402201 23.401699 27.9063 33.006802 35.905499 38.703201 41.5009 46.601398 51.398899 54.2976 59.398102 63.801701 67.205399 70.003098 73.305801 76.1035 80.608101 85.112701 87.9104 90.708099 95.8086M
01 101.2121 104.1108 106.9085 111.2111 114.1098 117.4125 121.9171 124.7148 127.5125 132.01711 137.1176 139.9153 144.7128 147.6115 152.1161 156.4187 159.2164 162.0141 167.0136 172.11411 177.51759 180.41631 184.9209 189.2235 192.12219 197.1217 202.2222 207.22169 211.7263 215.62489 218.8266 221.7253 226.72479 231.8253 236.8248 241.32941 245.632 248.4297 252.9343 257.93381 263.0343 265.832 269.23569 274.33621 277.43689 280.3356 283.03229 288.13281 293.03131 295.92999 300.9295 305.43411 308.23181 315.43311 320.5336 323.M
93729 329.03781 331.83551 334.73419 339.83469 344.8342 348.03589 350.83359 353.63129 357.9339 360.83261 368.62979 373.73029 377.134"
               y="0"
               id="tspan80">As such, the verification is reliable as long as honest nodes control the network, but is more</tspan></text></g><g
           id="g84" /><g
           id="g86"><text
             transform="matrix(1,0,0,-1,108.1,415.4)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-fM
ont-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text90"><tspan
               x="0 5.1005001 10.1 12.8977 17.998199 22.4018 25.8055 30.310101 35.410599 38.208302 43.904701 47.601299 50.398998 54.994499 58.691101 61.387798 66.488297 72.1847 75.9823 80.981796 85.486397 88.284103 95.485397 100.5859 103.9896 110.292 113.9886 116.7863 121.8868 125.5834 130.6839 135.6834 140.188 143.49071 148.5912 153.6917 160.994 165.3976 168.8013 173.305M
89 179.60831 183.3049 188.4054 194.6068 198.30341 202.808 209.1104 212.80701 217.3116 220.1093 222.907 227.31059 231.8152 236.9157 241.4203 244.218 247.9146 256.40869 265.91281 271.01331 273.811 276.6087 282.30511 286.00171 291.00119 295.5058 298.3035 305.6058 310.60529 314.009 320.3114 324.008 329.10849 334.108 339.2085 343.7131 348.8136 352.51019 357.0148 361.4184 367.72079 371.41739 376.51791 380.92151 384.3252 387.22391 390.52661"
               y="0"
               id="tspan88">vulnerable if the network is oveM
rpowered by an attacker. While network nodes can verify</tspan></text></g><g
           id="g92" /><g
           id="g94"><text
             transform="matrix(1,0,0,-1,108.1,403.8)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text98"><tspan
               x="0 2.7976999 6.2013998 10.605 15.7055 19.604099 24.1087 28M
.6133 31.410999 34.208698 39.3092 44.409698 49.409199 53.105801 56.408501 61.508999 66.013603 69.710197 72.507896 77.608398 82.112999 89.910202 93.8088 98.3134 101.1111 106.2116 110.7162 114.6148 118.3114 122.008 124.7047 129.80521 135.5016 139.0972 142.9958 145.8945 153.6917 158.79221 161.5899 164.3876 167.69031 170.48801 174.9926 181.295 184.89059 192.68781 197.1924 199.9901 205.09061 210.0901 216.3925 220.0891 224.49271 228.9973 235.1987 238.89529 243.89481 249.5912 253.2878 256.59052 261.59 266.69049 269.48819 M
273.9928 280.19421 283.89081 288.9913 295.09171 298.7883 303.29291 309.49429 313.19089 317.6955 320.49319 323.29089 327.69449 332.1991 337.29959 341.70319 345.20789 346.90469 352.00519 355.70181 359.00449 363.50909 368.60959 372.01331 374.811 379.31561 383.82019 386.51691 391.02151"
               y="0"
               id="tspan96">transactions for themselves, the simplified method can be fooled by an attacker's fabricated</tspan></text></g><g
           id="g100" /><g
           id="g102"><text
             transfoM
rm="matrix(1,0,0,-1,108.1,392.1)"
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               x="0 2.7976999 6.2013998 10.605 15.7055 19.604099 24.1087 28.6133 31.410999 34.208698 39.3092 44.409698 48.611301 51.611 54.9137 59.9132 63.7108 66.609497 71.114098 75.416702 78.315399 81.113098 86.112602 91M
.213097 96.6166 99.515297 104.0199 108.3225 111.2212 114.0189 119.1194 123.9169 126.9166 131.32021 134.1179 136.9156 141.4202 145.9248 151.0253 155.42889 159.2265 162.1252 166.62981 171.0334 176.5379 179.4366 183.84019 188.9407 194.0412 196.8389 199.5356 204.63609 209.7366 214.5341 217.4328 220.2305 225.735 228.6337 233.63319 238.7337 243.1373 246.541 251.5405 256.64099 263.9433 268.44791 272.1445 275.04321 277.84091 282.94141 287.73889 290.73859 295.7381 300.24271 303.04041 310.2417 315.34219 318.74591 323.84641 3M
26.6441 332.84549 340.1478 345.24829 350.04581 352.94449 356.84311 359.64081 363.04449 367.5491 370.3468 374.85141 379.9519 385.35541 388.25409 391.05179"
               y="0"
               id="tspan104">transactions for as long as the attacker can continue to overpower the network. One strategy to</tspan></text></g><g
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           id="g110"><text
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mes New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text114"><tspan
               x="0 5.1005001 8.4032001 13.5037 16.301399 20.806 25.3106 28.7143 31.916 36.319599 41.420101 45.924702 48.621399 53.721901 57.620499 61.125198 64.225899 67.023598 72.1241 74.921799 79.426399 82.628098 89.930397 94.929901 100.0304 102.8281 108.5245 111.6252 116.7257 121.8262 125.0279 127.7246 133.42101 136.6227 141.1273 145.5309 15M
0.03551 154.5401 159.64059 163.0443 166.246 170.6496 173.4473 177.9519 181.35561 184.15331 188.6579 191.8596 195.16229 198.56599 203.6665 212.1707 215.27139 220.3719 224.8765 227.67419 234.8755 239.976 243.2787 248.9751 252.1768 257.27731 262.27679 267.37729 271.8819 276.38651 279.48721 286.78949 291.89001 296.29361 301.98999 305.19171 307.98941 312.98889 317.4935 323.18991 326.3916 331.39111 335.89569 338.69339 343.198 347.70261 351.10629 354.30801 358.71161 364.40799 367.60971 370.3064 375.40689 380.50739 385.011M
99 387.80969 390.50641"
               y="0"
               id="tspan112">protect against this would be to accept alerts from network nodes when they detect an invalid</tspan></text></g><g
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               x="0 5.1005001 7.7972002 12.8977 17.4023 22.5028 26.1994 29.896 34.996498 38.299198 43.3997 51.196899 56.297401 59.0951 61.892799 66.892303 73.194702 76.891296 79.689003 84.789497 90.485901 94.182503 99.282997 103.1816 107.5852 111.0899 112.7867 117.9882 121.6848 125.5834 130.6839 133.9866 136.7843 144.08659 148.5912 151.9949 157.6913 161.38789 164.18559 170.48801 174.1846 179.2851 184.28461 191.5869 196.68739 199.38409 204.4846 208.8882 215.1906 218.9882 221.6M
8491 226.7854 232.4818 236.17841 239.48109 244.5816 247.3793 251.4799 255.1765 260.17599 262.97369 268.07419 272.47781 278.78021 282.57779 286.98141 292.08191 298.28329 302.0809 306.58551 309.2822 313.7868 317.19049 319.98819 324.39182 330.69421 334.49179 337.18851 340.59219 345.0968 350.1973 354.09589 358.60049 363.1051 365.9028 368.59949 373.70001 378.80051 383.901 387.69861 390.39529"
               y="0"
               id="tspan120">block, prompting the user's software to download the full block and alerted traM
nsactions to</tspan></text></g><g
           id="g124" /><g
           id="g126"><text
             transform="matrix(1,0,0,-1,108.1,357.2)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text130"><tspan
               x="0 4.5046 9.5040998 14.6046 17.907301 20.705 24.2097 32.309898 35.006599 37.804298 42.9048 47.6012M
99 50.398998 53.196701 58.196201 62.700802 67.700302 72.800797 76.699402 79.598099 83.496696 86.294403 90.799004 95.7985 100.394 104.6966 107.4943 113.2917 119.988 125.0885 128.98711 131.78481 136.8853 141.38989 145.2885 149.1871 153.6917 157.8933 160.69099 163.3877 168.4882 172.9928 176.09351 178.8912 182.19389 186.6985 191.20309 195.7077 198.4044 203.5049 208.3024 210.9991 214.3018 217.70551 222.2101 227.31059 232.3101 236.8147 241.91521 244.9149 247.7126 252.8131 257.31769 262.3172 270.11441 274.61899 279.71951 M
282.51721 286.71881 289.51651 296.81879 299.61649 302.41422 305.41391 308.21161 313.3121 316.61481 321.7153 326.71481 331.21939 336.31989 339.11761 344.4201 347.11679 351.01541 353.81311 356.61081 359.50949 362.6102 365.30688 372.60919 377.1138 382.21429 385.21399 388.01169 390.7084"
               y="0"
               id="tspan128">confirm the inconsistency. Businesses that receive frequent payments will probably still want to</tspan></text></g><g
           id="g132" /><g
           id="g134"><text
ransform="matrix(1,0,0,-1,108.1,345.5)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text138"><tspan
               x="0 3.4037001 8.4032001 13.5037 16.008499 18.8062 23.9067 28.411301 31.108 34.5117 37.107399 42.106899 49.409199 54.509701 57.0145 62.014 67.114502 72.113998 76.618599 80.517197 83.1129 86.415604 91.5M
16098 94.9198 97.424599 105.2218 110.3223 113.625 118.1296 120.7253 123.422 128.52251 133.623 138.0266 143.12711 147.5307 152.6312 157.7317 162.1353 167.23579 170.03349 172.6292 176.5278 181.03239 185.436 190.5365 193.9402 196.7379 199.5356 204.5351 207.1308 211.53439 216.6349 221.6344 224.2301 229.2296 234.33009 237.12781 241.5314 246.6319 251.13651 254.54021 257.04501 262.04449 266.5491 269.95279 272.75049 276.05319 278.85089 283.3555 287.86011 290.65781 293.45551 298.556 303.65649"
               y="0"
      id="tspan136">run their own nodes for more independent security and quicker verification.</tspan></text></g><g
           id="g140"><text
             transform="matrix(1,0,0,-1,108.1,316.9)"
             style="font-variant:normal;font-weight:bold;font-size:11.5px;font-family:'Century Schoolbook';-inkscape-font-specification:CenturySchoolbook-Bold;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text144"><tspan
               x="0 6.6009998"
               y="0"
               id="tspan142">9.</tspan></text></g><g
           id="g146"><text
             transform="matrix(1,0,0,-1,133.3,316.9)"
             style="font-variant:normal;font-weight:bold;font-size:11.5px;font-family:'Century Schoolbook';-inkscape-font-specification:CenturySchoolbook-Bold;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text150"><tspan
               x="0 8.901 15.9045 27.002001 34.5 38.800999 46.598 50.898998 58.7995 65.803001 69.1035 76.107002 84.0M
075 91.712502 95.013 102.6145 110.3195 114.3215 118.6225 123.5215 128.4205 132.7215 140.62199 147.6255 150.92599 159.6315 166.63499 170.63699 178.53751"
               y="0"
               id="tspan148">Combining and Splitting Value</tspan></text></g><g
           id="g152"><text
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               y="0"
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y, it would be unwieldy to make a</tspan></text></g><g
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               id="tspan162">separate transaction for every cent in a transfer. To allow value to be split and combined,</tspan></text></g><g
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50.52051 353.31821 358.31769 363.41821 366.21591 371.41739 374.72009 377.41681 382.5173 387.51682 392.61731"
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862 384.89081 388.19351 391.09219"
               y="0"
               id="tspan200">transactions depend on many more, is not a problem here. There is never the need to extract a</tspan></text></g><g
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469 201.1516 205.45419"
               y="0"
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               id="tspan22">10.</tspan></text></g><g
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               id="tspan28">Privacy</tspan></text></g><g
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               id="tspan34">The traditional banking model achieves a level of privacy by limiting access to information to the</tspan></text></g><g
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82 144.0159 147.3186 152.8231 155.8228 160.8223 165.3269 168.73061 171.52831 175.8309 178.8306 184.931 191.0314 196.1319 201.0304 203.92909 208.9286 213.4332 217.93781 222.4424 226.341 230.23959 233.03729 235.936 241.33949 244.2382 247.0359 252.54041 255.4391 259.9437 264.94321 270.0437 275.04321 280.14371 285.14319 289.6478 294.5463 297.54599 301.94958 304.74731 308.04999 310.9487 313.7464 317.0491 321.55371 326.65421 330.5528 335.0574 339.56201 342.35971 345.15741 350.15689 355.25739 359.56 362.55969 367.5592 372M
.6597 377.65921 380.45691 383.25461 387.75919 390.55688"
               y="0"
               id="tspan42">parties involved and the trusted third party. The necessity to announce all transactions publicly</tspan></text></g><g
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187.9913 190.688 198.4852 202.98981 205.78751 210.888 213.6857 218.19031 220.88699 225.9875 230.4921 235.6936 238.3903 243.4908 248.59129 251.28799 256.38849 259.69119 264.1958 268.5994 273.69989 276.49759 281.59811 286.79959 289.49631 292.19299 297.29349 301.98999 304.58569 307.98941 310.78711 315.8876 323.29089 325.98761 331.0881 334.5928 337.18851 339.98621 345.0867 348.3894 353.4899 356.89359 364.6908 369.1954 371.9931 374.7908 379.79031 385.0928 387.78949 390.48621"
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n50">precludes this method, but privacy can still be maintained by breaking the flow of information in</tspan></text></g><g
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               id="tspan58">another place: by keeping public keys anonymous. The public can see that someone is sending</tspan></text></g><g
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               y="0"
               id="tspan66">an amount to someone else, but without information linking the transaction to anyone. This is</tspan></text></g><g
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               y="0"
               id="tspan74">similar to the level of information released by stock exchanges, where the time and size of</tspan></text></g><g
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9 207.20151 209.89819 214.9987 219.9982 225.09869 227.99741 230.5022 233.2999 237.8045 240.6022 243.3999 246.0966 251.1971 256.29761 258.8024 266.10471 271.10419 276.20471 278.7095 281.5072 286.6077 291.1123 293.6171 298.71759 303.12119 306.5249 309.3226 312.1203 316.62491 320.5235 323.1192 330.3205 334.8251 338.22879 342.7334"
               y="0"
               id="tspan82">individual trades, the &quot;tape&quot;, is made public, but without telling who the parties were.</tspan></text></g><g
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81.618103 86.122704 93.425003 97.929604 100.7273 103.525 106.6257 109.6254 114.7259 117.7256 122.8261 127.3307 135.1279 138.22861 143.2281 147.7327 153.32809 156.4288 161.4283 165.93291 168.73061 172.73019 175.7299 179.62849 184.729 189.7285 194.82899 197.62669 203.22211 206.3228 211.3223 216.42281 219.5235 224.52299 228.4216 232.92619 238.52161 241.6223 244.925 250.0255 253.9241 257.02481 261.52939 266.034 270.43759 276.134 279.1337 281.9314 285.33511 289.73871 294.8392 298.73779 303.2424 307.74701 310.54471 313.3M
4241 318.4429 324.0383 327.13901 329.83569 335.5321 338.63281 343.63229 348.1369 352.5405 358.23691 361.33759 364.0343 369.1348 373.6394"
               y="0"
               id="tspan88">As an additional firewall, a new key pair should be used for each transaction to keep them</tspan></text></g><g
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9 198.8791 204.5755 208.1711 210.9688 213.76649 218.867 223.9675 226.6642 231.76469 237.96609 241.56171 244.35941 249.4599 253.15649 257.05511 259.85281 262.65051 265.44821 269.3468 273.0434 278.14389 283.1434 287.64801 292.64749 297.74799 300.4447 305.5452 310.0498 315.1503 317.948 323.5434 327.13901 334.44131 337.23901 340.03671 346.2381 349.93469 357.7319 362.8324 365.6301 368.4278 371.22549 374.62921 377.3259 382.42639 387.4259 392.5264"
               y="0"
               id="tspan96">from being linked to a coM
mmon owner. Some linking is still unavoidable with multi-input</tspan></text></g><g
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               x="0 2.7976999 6.2013998 10.605 15.7055 19.604099 M
24.1087 28.6133 31.410999 34.208698 39.3092 44.409698 48.3083 51.005001 53.8027 61.004002 66.1045 68.902199 73.406799 78.709297 81.405998 86.5065 91.011101 95.414703 99.919296 103.9189 107.8175 112.3221 115.7258 118.5235 121.3212 126.5227 129.3204 132.72411 137.1277 142.2282 146.7328 151.2374 154.23711 157.03481 159.73151 164.832 169.33659 172.3363 175.134 177.8307 182.9312 187.43581 190.23351 193.8291 196.6268 199.3235 204.424 209.42349 214.524 217.3217 221.5233 224.22 231.52229 236.0269 239.4306 244.12711 246.823M
81 251.9243 259.12561 264.2261 268.73071 274.0332 276.72989 281.83041 287.03189 289.82959 292.62729 297.72781 302.42429 305.121 309.01959 313.61511 321.41229 326.1088 328.90649 333.90601 341.20831 346.20779 350.7124 353.5101 356.3078 361.81229 368.0137 373.01321 377.70969 380.50739 383.9111 386.7088 390.60739"
               y="0"
               id="tspan104">transactions, which necessarily reveal that their inputs were owned by the same owner. The risk</tspan></text></g><g
           id="g108" /><g
             transform="matrix(1,0,0,-1,108.1,446.7)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text114"><tspan
               x="0 2.7976999 7.1002998 9.8979998 12.6957 17.7962 22.3008 25.401501 28.3002 31.0979 34.693501 37.592201 40.3899 45.490398 50.287899 53.085602 58.1861 65.387398 70.4879 74.992M
5 78.689102 81.587799 86.688301 90.283897 93.081596 97.879097 100.7778 105.8783 110.3829 115.6854 118.5841 121.3818 125.5834 128.4821 131.78481 136.2894 141.38989 145.7935 150.2981 153.09579 157.6004 162.7009 165.4986 168.39729 171.19501 173.99271 178.9922 184.0927 186.8904 191.88989 197.2934 200.19209 204.5957 209.6962 214.79671 217.49339 222.8969 225.79559 229.1993 233.60291 238.7034 243.20799 247.7126 250.81329 253.71201 258.71149 261.50919 266.5087 271.01331 274.7099 277.60861 280.40631 283.70901 288.21359 293.M
31409 297.21271 301.71729 306.22189 309.01959 311.81729 316.8168 321.9173 326.1189 329.01761 331.81531 336.9158 341.42041 344.52109 347.31879 352.41931 356.92389 359.62061 364.7211 369.72061 374.82111 379.32571 384.72919 387.52689 390.32458"
               y="0"
               id="tspan112">is that if the owner of a key is revealed, linking could reveal other transactions that belonged to</tspan></text></g><g
           id="g116" /><g
           id="g118"><text
             transform="matrix(1,0,0,-1,108.1,435)"
           style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text122"><tspan
               x="0 2.7976999 7.8982 12.4028 14.9076 18.8062 23.310801 31.108 35.703499 38.208302 43.207802 50.510101 55.6106 60.1152 62.912899"
               y="0"
               id="tspan120">the same owner.</tspan></text></g><g
           id="g124"><textM
             transform="matrix(1,0,0,-1,108.1,406.4)"
             style="font-variant:normal;font-weight:bold;font-size:11.5px;font-family:'Century Schoolbook';-inkscape-font-specification:CenturySchoolbook-Bold;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text128"><tspan
               x="0 6.6009998 13.202"
               y="0"
               id="tspan126">11.</tspan></text></g><g
           id="g130"><text
             transform="matrix(1,0,0,-1,133.3,406.4)"
            style="font-variant:normal;font-weight:bold;font-size:11.5px;font-family:'Century Schoolbook';-inkscape-font-specification:CenturySchoolbook-Bold;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text134"><tspan
               x="0 8.901 15.9965 19.998501 26.403999 34.304501 38.306499 45.310001 50.209 54.509998 61.5135 69.414001"
               y="0"
               id="tspan132">Calculations</tspan></text></g><g
           id="g136"><text
             transfoM
rm="matrix(1,0,0,-1,108.1,387.2)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text140"><tspan
               x="0 8.6961002 13.2007 15.7964 20.301001 25.300501 30.400999 34.299599 37.097301 42.1978 46.601398 50.0051 52.6008 55.398499 60.499001 65.003601 67.5084 71.406998 75.911598 80.416199 85.516701 89.920303 93.3M
23997 96.121696 101.2222 103.8179 108.9184 112.2211 114.8168 119.2204 124.3209 126.9166 131.4212 134.2189 136.9156 141.4202 145.9248 151.0253 155.42889 158.8326 161.4283 164.226 167.6297 172.6292 175.4269 180.42641 185.5269 188.1226 190.9203 196.0208 198.5256 203.6261 208.02969 213.1302 217.6348 221.0385 225.54311 228.34081 232.8454 235.3502 239.8548 244.95531 247.4601 251.96471 254.76241 257.56009 262.0647 265.3674 270.4679 274.9725 277.7702 282.27481 284.87051 289.27411 294.3746 298.87921 301.67691 306.7774 309.2M
822 312.5849 317.18039 321.07901 323.87671 328.38129 331.785 334.38071 337.07739 342.17789 346.58151 351.68201 354.27771 357.07541 362.1759 366.68051 369.1853 374.2858 379.28531 384.3858 388.89041 392.789"
               y="0"
               id="tspan138">We consider the scenario of an attacker trying to generate an alternate chain faster than the honest</tspan></text></g><g
           id="g142" /><g
           id="g144"><text
             transform="matrix(1,0,0,-1,108.1,375.6)"
             style="font-variant:noM
rmal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text148"><tspan
               x="0 4.5046 9.5040998 14.0087 16.8064 21.9069 24.6036 30.098 36.198399 41.298901 45.702499 51.005001 53.701698 56.499401 60.004101 62.700802 65.397499 70.498001 73.2957 77.396301 80.093002 82.890701 86.991302 89.586998 94.091599 98.596199 102.9998 108.2013 115.9985 121.099 12M
3.8967 126.6944 130.593 135.5925 140.09711 145.1976 147.8943 150.49001 153.2877 156.2874 158.9841 163.9836 169.08411 173.5887 177.5883 180.285 185.3855 190.38499 193.3847 196.08141 198.77811 203.8786 207.1813 212.2818 219.7861 222.38181 225.1795 230.28 234.8755 237.5722 241.47079 246.5713 250.46989 253.26759 257.77219 265.77139 268.46811 273.5686 278.56812 283.07269 288.2742 290.97089 293.6676 298.97009 301.5658 306.0704 309.37311 314.4736 317.2713 320.069 323.47269 327.97729 331.38101 336.58249 339.27921 343.6828 M
348.78329 353.18689 358.28741 363.38791 367.89249 371.79111 374.48779 377.0835 380.98209 386.08261 390.58719"
               y="0"
               id="tspan146">chain. Even if this is accomplished, it does not throw the system open to arbitrary changes, such</tspan></text></g><g
           id="g150" /><g
           id="g152"><text
             transform="matrix(1,0,0,-1,108.1,363.9)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specificationM
:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text156"><tspan
               x="0 4.5046 8.7061996 11.6049 16.109501 19.513201 23.9168 28.4214 31.219101 34.0168 39.117298 44.520802 47.318501 52.418999 56.923599 59.6203 64.720802 69.518303 72.417 77.416496 82.516998 85.617699 88.516403 93.616898 97.212502 100.1112 102.8079 107.9084 110.7061 116.1096 118.9073 123.4119 126.2096 129.9062 132.8049 137.8044 141.50101 144.3997 147.1974 151.601 156.70151 1M
59.49921 164.4987 169.90221 172.8009 180.5981 185.69859 190.6981 195.2027 200.6062 203.5049 206.2016 211.30209 215.8067 218.90739 221.80611 226.8056 231.3102 236.41071 240.8143 244.51089 247.40961 252.4091 256.9137 259.7114 264.71091 269.8114 274.9119 279.31549 284.71899 287.61771 290.41541 295.81891 298.61661 301.41431 306.5148 311.31229 314.10999 318.61459 321.41229 324.20999 328.7146 333.21921 338.21869 342.7233 345.521 348.41971 354.4191 361.72141 366.72089 371.82141 376.32599 380.52759 383.4263 387.93091 391.2M
               y="0"
               id="tspan154">as creating value out of thin air or taking money that never belonged to the attacker. Nodes are</tspan></text></g><g
           id="g158" /><g
           id="g160"><text
             transform="matrix(1,0,0,-1,108.1,352.3)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
     id="text164"><tspan
               x="0 5.1005001 10.1 12.9987 15.5944 20.694901 25.694401 28.4921 33.4916 38.6931 41.288799 44.086498 49.187 51.7827 56.2873 60.791901 65.296501 69.700104 74.800598 77.699303 80.294998 84.698601 89.900101 92.495796 95.293503 100.293 105.3935 109.8981 112.6958 115.4935 120.594 123.1897 125.9874 129.3911 133.79469 138.8952 142.79379 147.2984 151.80299 154.60069 157.39841 162.4989 167.5994 170.1951 174.69971 178.6993 181.295 186.39549 190.9001 195.8996 203.69679 208.2014 213.3019 M
216.09959 218.6953 221.291 225.79559 230.7951 235.8956 238.5923 243.5918 248.69231 253.6918 258.19641 262.095 264.99371 267.58939 272.68991 277.68939 282.78989 287.29449 291.19312 293.8898 301.19211 303.98981 306.78751 309.58521 312.28189 317.2814 321.78601 326.78549 331.2901 334.69379 337.3905 341.7941 346.29871 350.80331 355.20691 360.3074 363.20609 365.80179 370.39731 372.99301 377.99249 380.79019 385.89069 390.29431"
               y="0"
               id="tspan162">not going to accept an invalid transaction asM
 payment, and honest nodes will never accept a block</tspan></text></g><g
           id="g166" /><g
           id="g168"><text
             transform="matrix(1,0,0,-1,108.1,340.6)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text172"><tspan
               x="0 4.5046 9.5040998 14.6046 17.4023 21.9069 24.704599 29.8M
05099 32.501801 37.602299 43.197701 46.298401 49.0961 54.196602 58.701199 66.498398 69.599098 75.891403 83.092697 88.789101 91.889801 96.394402 99.192101 101.9898 106.3934 110.898 115.9985 120.4021 124.4017 127.5024 132.007 136.4106 142.10699 145.2077 150.3082 155.30769 158.10539 163.70081 166.8015 169.5992 173.0029 178.5983 181.69901 184.4967 190.1931 193.29379 197.6974 202.7979 207.20151 212.302 217.4025 222.40199 225.6037 230.6032 235.7037 240.7032 243.80389 248.9044 252.80299 255.9037 261.00421 263.80191 268.20M
551 271.4072 276.40671 283.70901 289.30441 292.40509 295.20279 298.60651 303.0101 308.1106 312.00919 316.51379 321.0184 323.8161 326.6138 331.71429 336.81479 341.21841 344.4201 347.11679 352.8132 355.91391 358.71161 363.1152 368.2157 373.31619 376.4169 381.5174 385.92099 390.4256"
               y="0"
               id="tspan170">containing them. An attacker can only try to change one of his own transactions to take back</tspan></text></g><g
           id="g174" /><g
           id="g176"><text
             transforM
m="matrix(1,0,0,-1,108.1,329)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text180"><tspan
               x="0 7.7972002 12.8977 17.998199 22.5028 27.5023 30.007099 35.107601 39.612202 42.117001 45.520699 49.924301 54.428902 58.933498 64.033997 66.831703 69.629402 74.628899 77.224602 81.022202 86.122704 90.627296 9M
               y="0"
               id="tspan178">money he recently spent.</tspan></text></g><g
           id="g182"><text
             transform="matrix(1,0,0,-1,122.5,317.3)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text186"><tspan
               x="0 6.2013998 11.2009 16.0994 18.9981 22.30M
08 26.805401 31.309999 36.107498 39.006199 44.005699 48.5103 51.307999 58.610298 63.114899 67.518501 73.023003 75.9217 78.618401 83.718903 88.617401 91.4151 96.515602 101.5151 106.6156 111.1202 115.0188 118.2205 121.0182 125.5228 130.62331 135.1279 137.8246 143.3291 146.1268 150.63139 155.63091 161.13541 163.93311 168.4377 173.8412 176.7399 181.24451 184.04221 186.8399 191.3445 195.74809 200.8486 205.3532 209.0498 211.9485 216.3521 221.45261 225.9572 228.7549 234.1584 237.0571 241.56171 245.9653 251.4698 254.2675 2M
59.36801 264.1655 267.06421 271.4678 276.5683 281.07291 284.47659 288.88019 293.3848 296.1825 300.6871 304.09079 306.88849 311.3931 315.79669 321.30121 324.19989 328.7045 332.9061 335.80481 340.60229 343.50101 350.1973 352.995 357.99451 363.19601 370.99319 373.79089 378.2955"
               y="0"
               id="tspan184">The race between the honest chain and an attacker chain can be characterized as a Binomial</tspan></text></g><g
           id="g188" /><g
           id="g190"><text
             transform="matrM
ix(1,0,0,-1,108.1,305.7)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text194"><tspan
               x="0 6.6963 11.2009 16.200399 21.3009 26.4014 34.4006 36.804401 45.5005 50.0051 52.802799 57.903301 60.499001 65.7005 71.800903 76.901398 81.496902 84.092598 87.991203 92.9907 97.4953 101.9999 106.5045 110.4031 114.M
5037 117.0994 121.604 126.6035 131.10809 136.2086 139.1073 141.703 144.5007 148.50031 151.19701 153.89371 158.9942 163.58971 166.18539 171.2859 176.2854 181.38589 185.8905 189.78909 192.68781 195.28349 199.7881 204.8886 209.3932 212.0899 217.2914 219.8871 224.98759 229.4922 232.1889 237.2894 242.49091 245.08659 249.5912 254.5907 257.3884 261.89301 266.89249 271.99301 276.49759 281.6991 284.2948 289.39529 294.49579 297.09149 302.19199 307.1915 311.78699 314.38269 319.48318 322.1799 327.2804 331.785 336.8855 339.4812M
 342.0769 344.8746 349.9751 354.37869 357.78241 362.28699 366.7916 370.69019 373.48792 378.4874 383.6889 386.38559 389.18329 391.98099"
               y="0"
               id="tspan192">Random Walk. The success event is the honest chain being extended by one block, increasing its</tspan></text></g><g
           id="g196" /><g
           id="g198"><text
             transform="matrix(1,0,0,-1,108.1,294)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscaM
pe-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text202"><tspan
               x="0 2.7976999 7.3023 11.8069 16.9074 19.503099 24.6036 29.7041 32.299801 37.996201 43.096699 45.601501 48.298199 52.701801 57.802299 62.902802 65.498497 68.296204 73.396698 77.901299 80.497002 83.799698 88.304298 91.101997 93.899696 99.000198 102.4039 106.9085 109.6052 114.0088 119.1093 123.5129 128.6134 131.5121 134.1078 136.9055 140.90511 143.50079 M
146.29849 151.399 155.90359 158.6003 163.00391 165.80161 168.5993 173.1039 177.60851 182.709 187.11259 190.61729 192.3141 196.31371 198.90939 203.414 208.5145 213.0191 215.71581 220.9173 223.513 228.5125 233.01711 235.8148 240.8143 246.01579 248.6115 253.1161 258.21661 260.9133 265.41791 270.41739 275.51791 280.02249 285.12299 287.71869 292.81921 297.91971 300.51541 305.61591 310.61539 315.21091 317.80661 322.80609 325.60379 330.70432 335.10791 340.2084 342.80411 345.39981 348.8035 353.20709 358.30759 363.40811 367M
.91269 370.60941 375.7099 380.81039 383.4061 386.2038 391.30429"
               y="0"
               id="tspan200">lead by +1, and the failure event is the attacker's chain being extended by one block, reducing the</tspan></text></g><g
           id="g204" /><g
           id="g206"><text
             transform="matrix(1,0,0,-1,108.1,282.4)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:M
#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text210"><tspan
               x="0 5.1005001 9.5040998 14.6046 17.1094 22.2099 27.2094 29.805099 33.1078 38.208302"
               y="0"
               id="tspan208">gap by -1.</tspan></text></g><g
           id="g212"><text
             transform="matrix(1,0,0,-1,122.5,270.7)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-M
tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text216"><tspan
               x="0 6.2013998 11.2009 16.200399 19.3011 24.4016 27.7043 32.804798 37.804298 42.308899 47.409401 50.2071 53.004799 55.802502 58.600201 64.104698 67.205399 72.305901 76.1035 79.204201 83.708801 89.213303 92.314003 96.818604 99.616302 102.414 106.9186 111.3222 116.4227 120.9273 124.8259 127.9266 132.3302 136.83479 139.63251 144.1371 149.23759 151.9343 157.03481 162.6302 165.6299 170.73039 176.23489 179.3356 1M
82.63831 186.04201 191.1425 199.5457 202.54539 207.54491 210.6456 215.74609 218.44279 223.5433 227.9469 233.5423 236.64301 241.7435 246.24809 249.5508 252.3485 256.85309 259.65079 262.95349 266.0542 268.8519 273.25549 276.3562 280.86081 285.86029 290.3649 293.1626 298.16211 303.2626 308.26208 313.36261 317.86719 320.86691 323.66461 329.26001 332.36069 337.3602 340.35989 347.6622 352.16681 359.96399 365.06451 367.86221 372.36679 375.77051 377.5683"
               y="0"
               id="tspan214">The probability ofM
 an attacker catching up from a given deficit is analogous to a Gambler's</tspan></text></g><g
           id="g218" /><g
           id="g220"><text
             transform="matrix(1,0,0,-1,108.1,259.1)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text224"><tspan
               x="0 6.6963 11.7968 14.5945 19.695 22.1M
998 27.199301 30.603001 35.602501 40.702999 43.500702 48.005299 55.802502 58.398201 63.407799 69.003197 74.103699 79.103203 84.203697 89.304199 93.202797 97.707397 100.2122 104.7168 107.2216 112.3221 116.8267 124.5229 129.6234 132.4211 136.9257 140.32941 142.8342 150.13651 152.9342 155.7319 160.8324 163.3372 168.4377 173.43719 176.23489 179.03259 186.8298 189.7285 192.5262 196.92979 202.0303 204.62601 209.0296 212.4333 216.8369 221.93739 224.73511 227.6338 230.1386 234.0372 236.8349 241.33949 244.74319 247.54089 25M
1.4395 253.94431 258.44891 261.24661 263.84229 268.24591 270.84161 275.84109 280.3457 283.64841 286.44611 290.95071 293.74841 296.64709 299.15189 303.65649 308.65601 313.7565 316.26129 321.36179 324.15948 328.66409 333.6636 337.56219 340.1579 345.15741 350.2579 353.0556 357.4592 362.55969 365.35739 368.15509 372.6597 375.4574 378.2551 383.35559 385.86041 390.26401"
               y="0"
               id="tspan222">Ruin problem. Suppose a gambler with unlimited credit starts at a deficit and plays potentially an</tsM
           id="g226" /><g
           id="g228"><text
             transform="matrix(1,0,0,-1,108.1,247.4)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text232"><tspan
               x="0 2.7976999 7.8982 11.2009 13.9986 19.0991 21.896799 24.6945 30.098 33.4007 38.501202 43.6017 51.297901 56.398399M
 60.903 65.104599 68.508301 73.608803 77.810402 81.214104 83.910797 87.314499 90.112198 94.616798 97.414497 102.212 105.6157 108.4134 114.3118 117.7155 120.5132 123.9169 129.81531 133.118 135.9157 141.8141 145.2178 148.62151 153.0251 157.52969 162.0343 167.93269 171.3364 176.4369 179.73959 184.2442 188.6478 193.74831 198.2529 203.35339 207.757 212.8575 216.2612 223.66451 232.3606 237.7641 241.0668 245.5714 249.97501 255.9744 259.37811 263.78171 268.28629 271.08401 275.58859 280.68909 283.48679 287.99139 290.78909 2M
96.09161 299.4953 302.19199 307.29251 312.69601 316.0997 321.09921 324.5029 329.50241 334.60291 339.0065 344.10699 346.90469 349.70239 352.50009 355.29779 361.1962 364.59991 369.70041 375.0029 378.40659 382.81021 387.91071 392.41531"
               y="0"
               id="tspan230">infinite number of trials to try to reach breakeven. We can calculate the probability he ever</tspan></text></g><g
           id="g234" /><g
           id="g236"><text
             transform="matrix(1,0,0,-1,108.1,235.8)"
tyle="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text240"><tspan
               x="0 3.4037001 7.9082999 12.3119 16.8165 21.917 26.4216 30.3202 32.825001 37.925499 41.228199 45.7328 50.2374 55.337898 59.741501 64.842003 69.245598 74.3461 76.941803 79.446602 84.446098 87.8498 90.354599 93.152298 98.2528 102.7574 105.5551 108.0599 112.M
5645 117.564 120.1597 124.6643 127.462 130.15871 134.6633 139.16789 144.2684 148.672 152.0757 154.6714 159.075 164.17551 168.5791 171.9828 174.57851 178.9821 183.48669 186.28439 190.789 195.8895 200.3941 204.29269 206.7975 211.89799 216.89751 219.4023 226.70461 229.5023 232.3 237.4005 239.9053 242.703 247.8035 252.30811 254.8129 259.81241 264.9129 269.91241 274.41699 278.31561 281.21429 283.71909 288.12271 293.22321 297.72781 300.52551 305.62601 308.1308 310.63559 315.1402 319.03879 321.63449 324.93719 330.03769 33M
2.83539 335.5321 340.6326 347.93491 351.93451 354.4393 357.742 362.8425 366.24619"
               y="0"
               id="tspan238">reaches breakeven, or that an attacker ever catches up with the honest chain, as follows [8]:</tspan></text></g><g
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             style="font-style:italic;font-variant:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPS-ItalicMT;writing-mode:lr-tb;fill:#000000;M
fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text246"><tspan
               x="0"
               y="0"
               id="tspan244">p</tspan></text></g><g
           id="g248"><text
             transform="matrix(1,0,0,-1,130.1048,212.5)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text252"><tspanM
               x="0 5.6964002 8.2011995 13.3017 16.604401 21.704901 26.704399 31.209 36.309502 39.107201 41.9049 44.702599 47.500301 52.6008 55.105598 59.509201 64.609703 67.114502 72.214996 77.2145 82.315002 86.819603 90.718201 93.5159 96.020699 101.1212 106.1207 111.2212 115.7258 118.2306 121.5333 124.331 129.4315 134.532 138.4306 140.93539 143.73309 148.8336 153.3382 155.843 160.9435 165.34711 170.4476 173.2453 175.75011 180.8506 183.5473 188.6478 193.1524"
               y="0"
               id="tspan250">= prM
obability an honest node finds the next block</tspan></text></g><g
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             style="font-style:italic;font-variant:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPS-ItalicMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text258"><tspan
               x="0"
               y="0"
               id="tspan256">q</tspan></text></g><g
             transform="matrix(1,0,0,-1,130.1048,200.8)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
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               x="0 5.6964002 8.2011995 13.3017 16.604401 21.704901 26.704399 31.209 36.309502 39.107201 41.9049 44.702599 47.500301 52.6008 55.105598 57.802299 62.902802 67.407402M
 70.003098 74.4067 77.204399 80.002098 84.506699 89.011299 94.111801 98.515404 101.9191 104.4239 107.8276 110.6253 115.6248 120.7253 124.7249 127.2297 129.92641 135.0269 139.53149 142.0363 147.1368 151.54041 156.6409 159.4386 162.0343 167.0338 169.8315 174.93201 179.3356"
               y="0"
               id="tspan262">= probability the attacker finds the next block</tspan></text></g><g
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             style="font-style:italic;font-variM
ant:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPS-ItalicMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text270"><tspan
               x="0"
               y="0"
               id="tspan268">q</tspan></text></g><g
           id="g272"><text
             transform="matrix(1,0,0,-1,127.6,188.2)"
             style="font-style:italic;font-variant:normal;font-size:5.9px;font-family:'Times New Roman';-inkscape-font-speM
cification:TimesNewRomanPS-ItalicMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text276"><tspan
               x="0"
               y="0"
               id="tspan274">z</tspan></text></g><g
           id="g278"><text
             transform="matrix(1,0,0,-1,132.4048,189.2)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opaciM
ty:1;fill-rule:nonzero;stroke:none"
             id="text282"><tspan
               x="0 5.6964002 8.2011995 13.3017 16.604401 21.704901 26.704399 31.209 36.309502 39.107201 41.9049 44.702599 47.500301 52.6008 55.105598 57.802299 62.902802 67.407402 70.003098 74.4067 77.204399 80.002098 84.506699 89.011299 94.111801 98.515404 101.9191 104.4239 111.7262 114.5239 117.3216 120.2203 122.7251 127.1287 132.2292 136.7338 140.1375 142.6423 147.1469 151.6515 154.4492 158.8528 163.95329 166.4581 171.55859 176.55811 179.15379M
 182.4565 185.7592 190.8597 198.7579 201.2627 205.7673 208.27209 213.3726 216.06931 221.1698 225.67439 230.7749 234.67349 237.1783 242.27879 246.6824 251.7829 254.5806 259.58011"
               y="0"
               id="tspan280">= probability the attacker will ever catch up from z blocks behind</tspan></text></g></g></g><g
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alic;font-variant:normal;font-size:11px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPS-ItalicMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
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             transform="matrix(1,0,0,-1,132.2,154.3)"
             style="font-style:italic;font-variant:normal;font-size:6.6px;font-family:'Times New Roman';-inkscM
ape-font-specification:TimesNewRomanPS-ItalicMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
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             transform="matrix(1,0,0,-1,135.2,156.6)"
             style="font-variant:normal;font-weight:normal;font-size:11px;font-family:OpenSymbol;-inkscape-font-specification:OpenSymbol;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fiM
ll-rule:nonzero;stroke:none"
             id="text308"><tspan
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               id="tspan306">=</tspan></text></g><g
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               id="tspan312">{</tspan></text></g><g
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             transform="matrix(1,0,0,-1,160.6,163.3)"
             style="font-variant:normal;font-weight:normal;font-size:11px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
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             id="text326"><tspan
               x="0 3.003"
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               id="tspan324">if</tspan></text></g><g
           id="g328"><text
             transform="matrix(1,0,0,-1,198.9,163.3)"
        style="font-style:italic;font-variant:normal;font-size:11px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPS-ItalicMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
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             style="font-variant:normal;font-weight:normal;font-size:11px;font-famM
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</tspan></text></g><g
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             transform="matrix(1,0,0,-1,214.6,163.3)"
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</tspan></text></g><g
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             transform="matrix(1,0,0,-1,159.1,148.3)"
             style="font-variant:normal;font-weight:normal;font-size:11px;font-family:OpenSymbol;-inkscape-font-specification:OpenSymbol;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
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             transform="matrix(1,0,0,-1,171.2,148.3)"
             style="font-variant:normal;font-weight:normal;font-size:11px;font-fM
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</tspan></text></g><g
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             transform="matrix(1,0,0,-1,174.9,154.3)"
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b;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
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</tspan></text></g><g
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rix(1,0,0,-1,214.6,148.3)"
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           id="g406"><text
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-weight:normal;font-size:29.9px;font-family:OpenSymbol;-inkscape-font-specification:OpenSymbol;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
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             style="font-variant:normal;font-weight:normal;font-size:8px;font-family:'Courier New';-inkscape-font-specification:CourierNewPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text162"><tspan
               x="0 4.8000002 9.6000004 14.4 19.200001 33.599998 38.400002 43.200001 48 52.799999 57.599998 62.400002 67.199997 72 76.800003 81.599998"
               y="0"
               id="tspan160">z=45 P=0.0000024</tspan></text></g><g
             transform="matrix(1,0,0,-1,121.6,461.7)"
             style="font-variant:normal;font-weight:normal;font-size:8px;font-family:'Courier New';-inkscape-font-specification:CourierNewPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text168"><tspan
               x="0 4.8000002 9.6000004 14.4 19.200001 33.599998 38.400002 43.200001 48 52.799999 57.599998 62.400002 67.199997 72 76.800003 81.599998"
               y="0"
               id="tspan166M
">z=50 P=0.0000006</tspan></text></g><g
           id="g170"><text
             transform="matrix(1,0,0,-1,108.1,438.2)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text174"><tspan
               x="0 5.5953999 10.6959 13.4936 18.594101 21.2908 26.3913 31.4918 33.996601 37.299301 42.399799 45.803501 48.3083 53.5098M
 56.105499 58.903198 63.407799 67.306396 71.205002 73.709801 76.5075 81.608002 86.011597 91.112099 93.707802 98.707298 101.2121 106.3126 114.7158 117.2206 119.7254"
               y="0"
               id="tspan172">Solving for P less than 0.1%...</tspan></text></g><g
           id="g176"><text
             transform="matrix(1,0,0,-1,121.6,417.7)"
             style="font-variant:normal;font-weight:normal;font-size:8px;font-family:'Courier New';-inkscape-font-specification:CourierNewPSMT;writing-mode:lr-tb;fill:#000M
000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text180"><tspan
               x="0 4.8000002 9.6000004 14.4 19.200001 24 28.799999 33.599998 38.400002"
               y="0"
               id="tspan178">P &lt; 0.001</tspan></text></g><g
           id="g182"><text
             transform="matrix(1,0,0,-1,121.6,408.6)"
             style="font-variant:normal;font-weight:normal;font-size:8px;font-family:'Courier New';-inkscape-font-specification:CourierNewPSMT;writing-mode:lr-tb;fill:#000000;fill-opaM
city:1;fill-rule:nonzero;stroke:none"
             id="text186"><tspan
               x="0 4.8000002 9.6000004 14.4 19.200001 24 28.799999 43.200001 48 52.799999"
               y="0"
               id="tspan184">q=0.10 z=5</tspan></text></g><g
           id="g188"><text
             transform="matrix(1,0,0,-1,121.6,399.6)"
             style="font-variant:normal;font-weight:normal;font-size:8px;font-family:'Courier New';-inkscape-font-specification:CourierNewPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fillM
-rule:nonzero;stroke:none"
             id="text192"><tspan
               x="0 4.8000002 9.6000004 14.4 19.200001 24 28.799999 43.200001 48 52.799999"
               y="0"
               id="tspan190">q=0.15 z=8</tspan></text></g><g
           id="g194"><text
             transform="matrix(1,0,0,-1,121.6,390.5)"
             style="font-variant:normal;font-weight:normal;font-size:8px;font-family:'Courier New';-inkscape-font-specification:CourierNewPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzeM
             id="text198"><tspan
               x="0 4.8000002 9.6000004 14.4 19.200001 24 28.799999 43.200001 48 52.799999 57.599998"
               y="0"
               id="tspan196">q=0.20 z=11</tspan></text></g><g
           id="g200"><text
             transform="matrix(1,0,0,-1,121.6,381.5)"
             style="font-variant:normal;font-weight:normal;font-size:8px;font-family:'Courier New';-inkscape-font-specification:CourierNewPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzeM
             id="text204"><tspan
               x="0 4.8000002 9.6000004 14.4 19.200001 24 28.799999 43.200001 48 52.799999 57.599998"
               y="0"
               id="tspan202">q=0.25 z=15</tspan></text></g><g
           id="g206"><text
             transform="matrix(1,0,0,-1,121.6,372.4)"
             style="font-variant:normal;font-weight:normal;font-size:8px;font-family:'Courier New';-inkscape-font-specification:CourierNewPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzeM
             id="text210"><tspan
               x="0 4.8000002 9.6000004 14.4 19.200001 24 28.799999 43.200001 48 52.799999 57.599998"
               y="0"
               id="tspan208">q=0.30 z=24</tspan></text></g><g
           id="g212"><text
             transform="matrix(1,0,0,-1,121.6,363.4)"
             style="font-variant:normal;font-weight:normal;font-size:8px;font-family:'Courier New';-inkscape-font-specification:CourierNewPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzeM
             id="text216"><tspan
               x="0 4.8000002 9.6000004 14.4 19.200001 24 28.799999 43.200001 48 52.799999 57.599998"
               y="0"
               id="tspan214">q=0.35 z=41</tspan></text></g><g
           id="g218"><text
             transform="matrix(1,0,0,-1,121.6,354.3)"
             style="font-variant:normal;font-weight:normal;font-size:8px;font-family:'Courier New';-inkscape-font-specification:CourierNewPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzeM
             id="text222"><tspan
               x="0 4.8000002 9.6000004 14.4 19.200001 24 28.799999 43.200001 48 52.799999 57.599998"
               y="0"
               id="tspan220">q=0.40 z=89</tspan></text></g><g
           id="g224"><text
             transform="matrix(1,0,0,-1,121.6,345.3)"
             style="font-variant:normal;font-weight:normal;font-size:8px;font-family:'Courier New';-inkscape-font-specification:CourierNewPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzeM
             id="text228"><tspan
               x="0 4.8000002 9.6000004 14.4 19.200001 24 28.799999 43.200001 48 52.799999 57.599998 62.400002"
               y="0"
               id="tspan226">q=0.45 z=340</tspan></text></g><g
           id="g230"><text
             transform="matrix(1,0,0,-1,108.1,316.4)"
             style="font-variant:normal;font-weight:bold;font-size:11.5px;font-family:'Century Schoolbook';-inkscape-font-specification:CenturySchoolbook-Bold;writing-mode:lr-tb;fill:#000000;filM
l-opacity:1;fill-rule:nonzero;stroke:none"
             id="text234"><tspan
               x="0 6.6009998 13.202"
               y="0"
               id="tspan232">12.</tspan></text></g><g
           id="g236"><text
             transform="matrix(1,0,0,-1,133.3,316.4)"
             style="font-variant:normal;font-weight:bold;font-size:11.5px;font-family:'Century Schoolbook';-inkscape-font-specification:CenturySchoolbook-Bold;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
               x="0 8.901 15.9045 23.805 30.3025 34.304501 42.101501 47.897499 52.198502 59.202"
               y="0"
               id="tspan238">Conclusion</tspan></text></g><g
           id="g242"><text
             transform="matrix(1,0,0,-1,108.1,297.3)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
    id="text246"><tspan
               x="0 8.6961002 13.4936 16.2913 21.3918 25.795401 30.895901 35.5924 38.4911 43.490601 46.894299 51.893799 56.994301 62.094799 65.892403 70.397003 75.699501 78.598198 83.294701 86.0924 90.092003 95.091499 98.990097 101.7878 106.2924 114.3926 117.2913 120.594 125.5935 129.2901 132.0878 136.59241 139.39011 143.8947 148.39931 151.19701 154.49969 159.6002 164.7007 167.3974 172.1949 174.9926 177.7903 181.194 185.5976 190.6981 194.59669 199.1013 203.6059 206.40359 209.20129 214.20081 M
219.3013 223.5029 226.4016 233.7039 236.5016 239.1983 244.2988 249.29829 254.3988 257.49951 260.29721 263.59991 268.10449 271.0032 276.00269 278.80042 283.7999 289.2034 292.0011 297.00061 302.3031 305.20181 307.8985 311.30219 316.40271 320.3013 323.099 325.8967 331.59311 340.28922 345.0867 347.8844 351.78299 354.58069 359.0853 362.48901 365.28671 369.69031 375.09381 377.89151 385.19379 387.99149 390.78922"
               y="0"
               id="tspan244">We have proposed a system for electronic transactions withouM
t relying on trust. We started with</tspan></text></g><g
           id="g248" /><g
           id="g250"><text
             transform="matrix(1,0,0,-1,108.1,285.6)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text254"><tspan
               x="0 2.7976999 7.8982 13.2007 16.604401 21.704901 25.6035 30.704 35.208599 38M
.804199 42.207901 45.510601 48.914299 53.5098 61.306999 65.8116 73.012901 78.113403 81.517097 87.415497 90.819199 95.919701 100.1213 103.525 108.0296 113.1301 115.8268 120.9273 125.7248 129.12849 136.9257 141.4303 146.53081 151.9343 155.338 158.6407 162.0444 167.1449 175.841 179.24471 184.3452 187.0419 192.1424 194.94009 197.73779 202.2424 205.939 209.3427 213.2413 216.039 221.0385 226.13901 230.6436 233.4413 238.4408 241.8445 246.34911 250.2477 253.6514 257.1561 264.35739 269.45789 272.25562 276.65921 282.6586 286M
.06229 291.16281 294.46552 299.56601 304.56549 307.36319 312.46371 316.96829 321.76581 325.16949 329.06812 331.86581 335.16849 340.26901 345.26849 351.26791 354.6716 359.17621 364.17569 369.27621 372.07391 375.37659 380.47711 384.17371 387.57739 392.67789"
               y="0"
               id="tspan252">the usual framework of coins made from digital signatures, which provides strong control of</tspan></text></g><g
           id="g256" /><g
           id="g258"><text
             transform="matrix(1,0,0,-1,108.1,2M
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text262"><tspan
               x="0 5.1005001 12.3018 17.4023 21.9069 25.3106 29.2092 34.3097 37.006401 42.106899 45.702499 49.399101 54.398602 59.4991 63.397701 66.993301 69.791 74.790497 78.487099 81.1838 86.284302 90.788902 95.889397 103.6866 108.7871 111.5848 116M
.0894 118.7861 124.3815 128.07809 135.3804 138.1781 140.8748 145.9753 150.97479 156.0753 159.97391 163.6705 169.175 172.8716 180.07291 184.5775 190.7789 194.3745 197.1722 203.3736 206.96919 212.0697 215.37241 219.877 224.8765 229.3811 234.4816 238.3802 241.9758 247.07629 252.07581 257.1763 262.17581 264.97351 269.47809 272.88181 276.7804 281.77991 286.28448 291.284 296.38449 299.18219 304.28271 309.38321 312.97879 321.07901 326.5835 332.78491 336.38049 340.27911 345.37961 348.07629 353.17679 358.77219 362.3678 365.M
1655 370.26599 373.06369 376.96231 380.65891 384.25449 391.55679"
               y="0"
               id="tspan260">ownership, but is incomplete without a way to prevent double-spending. To solve this, we</tspan></text></g><g
           id="g264" /><g
           id="g266"><text
             transform="matrix(1,0,0,-1,108.1,262.3)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fiM
ll-opacity:1;fill-rule:nonzero;stroke:none"
             id="text270"><tspan
               x="0 5.1005001 8.4032001 13.5037 18.503201 23.603701 27.5023 32.006901 37.602299 40.702999 45.803501 48.904202 53.903702 58.408298 62.912899 66.013603 69.417297 72.214996 77.315498 80.7192 85.718697 90.223297 94.727898 98.626503 101.7272 106.8277 111.3323 114.13 121.3313 126.4318 129.7345 135.43089 138.5316 143.6321 147.5307 150.2274 155.3279 160.92329 164.125 169.1245 172.5282 177.52769 182.6282 185.93089 189.33459 194.4351M
 197.73779 201.14149 208.4438 213.4433 216.847 222.4424 225.54311 228.34081 233.9362 237.13789 240.4406 244.94521 249.4498 254.4493 257.853 263.44839 266.5491 271.6496 274.75031 279.8508 284.85031 289.95081 292.7485 295.5462 300.54568 303.64639 308.74689 311.54459 315.44321 318.24091 323.24039 326.6441 332.2395 335.44119 340.54169 344.33929 347.54099 350.2377 353.64139 358.146 363.24649 367.14511 371.64969 376.1543 378.952 381.64871 386.74921 391.8497"
               y="0"
               id="tspan268">proposed a peM
er-to-peer network using proof-of-work to record a public history of transactions</tspan></text></g><g
           id="g272" /><g
           id="g274"><text
             transform="matrix(1,0,0,-1,108.1,250.7)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text278"><tspan
               x="0 2.7976999 7.8982 12.4028 1M
6.301399 19.997999 25.098499 30.098 32.895699 37.299301 42.399799 45.2985 51.499901 55.095501 60.195999 64.599602 69.104202 74.204697 82.0019 86.5065 91.607002 95.303596 99.707199 104.8077 112.6049 117.7054 122.8059 125.6036 130.1082 132.9059 135.6026 140.70309 145.8036 150.3082 153.1059 155.90359 162.105 165.80161 168.5993 176.3965 181.49699 184.7997 189.30431 193.8089 196.6066 199.4043 203.90891 208.4135 212.4131 216.0087 219.3114 224.4119 229.0074 232.603 237.1076 243.30901 247.0056 251.51019 254.30791 257.10559M
 261.6102 266.01379 271.11429 275.6189 280.1235 283.8201 286.6178 292.81921 296.51581 300.9194 306.0199 310.42349 315.52399 320.62451 326.21991 329.9165 332.7142 337.21881 340.91541 346.0159 351.01541 356.11591 360.62051 364.5191 368.41769 372.11429 377.21481 382.21429 387.31479 391.8194"
               y="0"
               id="tspan276">that quickly becomes computationally impractical for an attacker to change if honest nodes</tspan></text></g><g
           id="g280" /><g
           id="g282"><text
ansform="matrix(1,0,0,-1,108.1,239)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text286"><tspan
               x="0 4.5046 9.5040998 14.6046 17.4023 20.705 25.8055 29.1082 32.2089 37.208401 40.208099 48.005299 52.509899 55.307598 60.307098 63.7108 66.508499 69.407204 74.911697 77.9114 83.011902 86.9105 89.910202 9M
6.606499 102.2019 109.9991 112.9988 118.0993 123.0988 130.40109 134.9057 137.7034 140.80409 147.10651 153.30791 158.3074 163.3069 166.30659 171.4071 175.9117 178.7094 185.91071 191.0112 194.3139 199.9093 203.00999 205.80769 210.2113 213.211 216.6147 221.6142 226.71471 231.8152 235.71381 239.01649 242.0162 244.8139 250.4093 253.409 256.2067 259.00439 263.509 266.5087 271.50821 276.6087 280.50729 283.30499 286.6077 291.70819 296.2128 299.0105 304.01001 307.4137 311.9183 317.5137 320.5134 324.41199 327.3107 335.10791 M
340.2084 343.0061 345.8038 350.30841 353.10611 355.90381 360.20639 363.3071 369.81149 377.1138 382.11331 387.21381 391.71841"
               y="0"
               id="tspan284">control a majority of CPU power. The network is robust in its unstructured simplicity. Nodes</tspan></text></g><g
           id="g288" /><g
           id="g290"><text
             transform="matrix(1,0,0,-1,108.1,227.4)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-spM
ecification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text294"><tspan
               x="0 7.3023 12.3018 15.7055 21.108999 24.1087 28.6133 31.410999 34.5117 37.4104 41.915001 45.116699 48.0154 53.115898 58.115398 62.619999 67.417503 70.3162 77.6185 80.416199 83.213898 88.718399 91.617104 94.414803 97.212502 100.0102 102.8079 105.6056 110.5041 113.4028 117.8064 122.9069 127.9064 131.3101 136.4106 139.1073 144.20779 148.7124 151.5101 154.3078 159.M
3073 164.40781 167.3065 173.30589 179.50729 184.50681 189.0114 194.4149 197.4146 202.41409 207.8176 210.71629 215.8168 220.8163 224.01801 226.9167 232.0172 236.42081 240.9254 246.3289 249.3286 252.0253 257.52979 260.4285 265.42801 270.32651 273.22519 276.02289 281.0224 285.52701 290.6275 293.4252 296.2229 299.5256 302.3233 306.82791 311.92841 314.82709 317.7258 321.62439 324.42209 329.52261 334.02719 338.82471 341.72339 349.5206 354.11609 358.01471 361.9133 366.41791 371.5184 376.02301 380.32559 383.2243 387.6279 3M
               y="0"
               id="tspan292">work all at once with little coordination. They do not need to be identified, since messages are</tspan></text></g><g
           id="g296" /><g
           id="g298"><text
             transform="matrix(1,0,0,-1,108.1,215.7)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
         id="text302"><tspan
               x="0 5.1005001 10.1 12.9987 15.6954 18.9981 24.0986 29.098101 31.8958 36.400398 41.601898 44.197601 46.9953 52.1968 54.7925 59.196098 64.2966 69.4981 72.093803 77.0933 81.5979 85.001602 87.799301 90.597 95.000603 100.1011 102.8988 107.4034 110.9081 113.5038 118.6043 121.402 125.8056 130.3102 134.9057 137.6024 142.006 147.10651 152.207 154.9037 159.9032 165.00369 167.80141 172.9019 175.4976 180.5981 185.10271 189.5063 194.70779 197.3035 200.1012 205.3027 207.89841 212.9989M
 217.59441 220.19009 225.18961 229.6942 232.4919 235.2896 240.39011 244.7937 248.1974 252.702 257.9035 260.49921 265.49869 270.7002 273.2959 277.89139 280.48709 285.58759 290.09219 293.99081 296.8895 299.4852 303.98981 307.1915 310.4942 315.5947 318.99841 321.89709 324.4928 329.59329 334.0979 337.99649 340.79419 344.69281 347.28851 352.68188 359.88321 364.9837 370.0842 374.58881 378.58841 381.18411 385.68869 390.09229"
               y="0"
               id="tspan300">not routed to any particular place and only neeM
d to be delivered on a best effort basis. Nodes can</tspan></text></g><g
           id="g304" /><g
           id="g306"><text
             transform="matrix(1,0,0,-1,108.1,204.1)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text310"><tspan
               x="0 2.7976999 7.3023 11.8069 16.8064 22.805799 26.805401 31.M
209 36.309502 42.8139 46.813499 50.116199 54.6208 57.418499 62.519001 65.215698 71.810997 75.8106 78.507301 83.607803 89.607201 93.505798 98.6063 103.1109 105.9086 113.1099 118.2104 121.5131 128.1084 132.108 136.5116 140.81419 144.8138 152.1161 154.9138 157.7115 160.5092 164.5088 168.40739 172.912 177.4166 181.9212 186.3248 191.42529 194.22301 197.02071 202.0202 208.61549 212.6151 215.3118 220.41229 226.4117 230.3103 235.4108 238.7135 243.814 248.91451 252.21719 255.6209 260.72141 264.02411 267.4278 274.62909 279.7M
2961 283.03229 289.62759 293.52621 298.03079 303.13129 307.63589 310.33261 316.92789 320.82651 325.33109 330.73459 334.73419 339.7337 343.13739 348.1369 353.2374 358.03491 362.03448 367.13501 371.9325 375.83109 383.13339 388.23389 392.73849"
               y="0"
               id="tspan308">leave and rejoin the network at will, accepting the proof-of-work chain as proof of what</tspan></text></g><g
           id="g312" /><g
           id="g314"><text
             transform="matrix(1,0,0,-1,108.1,192.4)"
  style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
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               y="0"
               id="tspan34">W. Dai, &quot;b-money,&quot; http://www.weidai.com/bmoney.txt, 1998.</tspan></text></g><g
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               y="0"
d="tspan46">H. Massias, X.S. Avila, and J.-J. Quisquater, &quot;Design of a secure timestamping service with minimal</tspan></text></g><g
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 173.69099 177.687 182.187 186.183 188.685 193.185"
               y="0"
               id="tspan60">20th Symposium on Information Theory in the Benelux</tspan></text></g><g
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               y="0"
               id="tspan98">2, pages 99-111, 1991.</tspan></text></g><g
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 340.32599 347.229 351.729 354.23099 358.73099 363.13199 365.535"
               y="0"
               id="tspan110">D. Bayer, S. Haber, W.S. Stornetta, &quot;Improving the efficiency and reliability of digital time-stamping,&quot;</tspan></text></g><g
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               id="tspan118">In </tspan></text></g><g
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0.673 202.869 208.87199 213.37199 219.87 224.37 228.87 231.37199 235.368 238.869 241.065 245.565 249.561 252.063 256.05899 260.55899 264.55499"
               y="0"
               id="tspan124">Sequences II: Methods in Communication, Security and Computer Science</tspan></text></g><g
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             style="font-variant:normal;font-weight:normal;font-size:9px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writM
ing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
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               y="0"
               id="tspan130">, pages 329-334, 1993.</tspan></text></g><g
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               y="0"
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               id="tspan148">Proceedings of the 4th ACM Conference</tspan></text></g><g
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             style="font-style:italic;font-variant:normal;font-size:9px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPS-ItalicMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
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               y="0"
               id="tspan156">on Computer and Communications Security</tspan></text></g><g
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             style="font-variant:normal;font-weighM
t:normal;font-size:9px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
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               y="0"
               id="tspan162">, pages 28-M
35, April 1997.</tspan></text></g><g
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               y="0"
               id="tspan174">A. Back, &quot;Hashcash - a denial of service counter-measure,&quot;</tspan></text></g><g
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               y="0"
               id="tspan182">http://www.hashcash.org/papers/hashcash.pdf, 2002.</tspan></text></g><g
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.925 168.52499 172.827 176.427 178.929 182.925 189.927 193.42799 195.73199 199.332 201.636 204.534 209.133"
               y="0"
               id="tspan194">R.C. Merkle, &quot;Protocols for public key cryptosystems,&quot; In </tspan></text></g><g
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             style="font-style:italic;font-variant:normal;font-size:9px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPS-ItalicMT;writing-mode:lr-tb;fill:#000000;filM
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               y="0"
               id="tspan200">Proc. 1980 Symposium on </tspan></text></g><g
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               x="0 4.5 8.4960003 12.492 16.992001 20.493 22.995001 25.497 29.493 31.797001 36.297001 40.797001"
               y="0"
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             style="font-style:italic;font-variant:normal;font-size:9px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPS-ItalicMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text216"><tspan
               x="0 5.4990001 9 11.502 15.498 19.997999 23.993999"
               y="0"
               id="tspan214">Privacy</tspan></text></g><g
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le="font-variant:normal;font-weight:normal;font-size:9px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
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.392 115.893 118.197 122.697 127.197 131.69701 134.694 139.194 143.694 148.095 150.399 152.19901 158.69701 163.19701 166.194 168.696 171.198 173.394 177.894 182.394 186.894 191.394"
               y="0"
               id="tspan220">, IEEE Computer Society, pages 122-133, April 1980.</tspan></text></g><g
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               id="tspan232">W. Feller, &quot;An introduction to probability theory and its applications,&quot; 1957.</tspan></text></g><g
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               x="0 4.5046 7.3023 10.1 14.6046 19.0082 24.1087 28.6133 32.4109 35.5116 40.511101 45.015701 49.4193 52.418999 55.216702 60.721199 63.720901 68.225502 72.730103 75.527802 80.032402 85.536903 88.536598 93.6371 99.141602 102.1413 109.4436 112.2413 115.039 120.5435 123.5432 126.3409 131.44141 135.845 139.2487 143.7533 148.2579 152.15649 156.6611 160.55969 163.5594 169.9628 179.0629 181.8606 184.5573 190.15269 193.1524 195.9501 201.0506 205.9491 M
208.94881 214.0493 219.0488 224.14931 228.5529 231.5526 235.95621 241.0567 245.56129 248.35899 253.4595 257.35809 260.6608 263.66049 268.66 271.55869 279.3559 282.35559 285.35529 288.15302 291.95059 295.0513 300.05081 304.94931 308.04999 313.0495 318.14999 322.6546 326.45221 331.65369 333.35049 336.6532 339.65289 347.4501 351.95471 357.05521 362.05469 365.05441 369.95291 372.95261 375.75031 380.8508 385.25439 390.35489"
               y="0"
               id="tspan42">attacker has to catch up with increases. With tM
he odds against him, if he doesn't make a lucky</tspan></text></g><g
           id="g46" /><g
           id="g48"><text
             transform="matrix(1,0,0,-1,108.1,677.1)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text52"><tspan
               x="0 2.7976999 7.7972002 12.8977 17.998199 22.5028 25.007601 28.3103M
01 33.410801 36.814499 44.116798 48.520401 51.924099 57.024601 59.5294 64.033997 68.437599 71.841301 74.639 79.739502 82.244301 87.344803 92.344299 94.849098 97.444801 102.4443 105.242 109.2416 111.7464 116.15 121.2505 125.6541 130.75459 135.2592 139.76379 143.6624 146.2581 151.2576 155.76221 160.1658 165.2663 173.06351 177.659 180.1638 185.2643 189.66789 194.7684 197.5661 201.46471 206.5652 209.2619 214.3624 219.46291 222.2606 227.2601 229.8558 233.75439 241.55161 246.0562 248.8539 251.75259 254.2574 258.76199 262M
.66061 265.16541 270.2659 274.77051 277.2753 280.578 285.08261 287.88031 290.67801 294.67761 297.1824 300.48511 305.5856 308.98929 311.78699 316.7865 321.29111 324.69479 327.19958 332.30011 336.7037 341.8042 344.6019 349.60141 354.7019"
               y="0"
               id="tspan50">lunge forward early on, his chances become vanishingly small as he falls further behind.</tspan></text></g><g
           id="g54"><text
             transform="matrix(1,0,0,-1,122.5,665.5)"
             style="font-variant:normal;fontM
-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text58"><tspan
               x="0 8.6961002 13.9986 17.4023 22.5028 27.5023 35.602501 39.006199 43.409801 48.5103 53.610802 57.509399 60.307098 65.306602 69.811203 74.012802 77.416496 82.416 87.516502 95.616699 98.919403 101.7171 106.8176 111.8171 117.7155 121.1192 123.8159 128.9164 134.2189 137.6226 140.92529 145M
.4299 149.93449 152.73219 157.8327 160.6304 165.034 170.13451 173.7301 177.1338 182.2343 186.3349 189.7386 195.04111 198.44479 203.44431 207.9489 216.0491 219.4528 222.14951 225.55321 230.0578 235.15829 239.0569 243.56149 248.0661 250.8638 253.5605 258.66101 264.55939 267.9631 272.96259 277.46719 281.87079 286.97131 291.7688 295.0715 297.8692 303.76761 307.1713 314.37259 318.8772 321.6749 325.37149 328.67419 333.77469 338.2793 341.582 346.6825 349.9852 355.28769 358.69141 363.7919 368.29651 370.99319 376.09369"
               id="tspan56">We now consider how long the recipient of a new transaction needs to wait before being</tspan></text></g><g
           id="g60" /><g
           id="g62"><text
             transform="matrix(1,0,0,-1,108.1,653.8)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text66"><tspaM
               x="0 3.8986001 8.9990997 12.2008 15.5035 18.301201 22.805799 25.6035 30.108101 35.208599 38.006302 40.804001 46.2075 49.005199 53.5098 58.0144 61.418098 64.215797 68.720398 71.417099 76.820602 79.719299 82.516998 87.516502 92.314003 95.2127 99.111298 103.6159 108.6154 113.7159 118.2205 121.9171 124.8158 129.21941 133.724 138.82449 140.5213 143.72301 146.6217 151.0253 156.12579 160.5294 165.6299 170.73039 175.52789 178.32561 181.12331 186.2238 191.0213 193.92 196.6167 200.0204 204.52499 209.6255 213M
.52409 218.0287 222.53329 225.33099 228.02769 233.1282 238.2287 241.0264 246.9248 255.6209 260.4184 263.31711 267.82169 271.72031 275.6189 280.71939 288.5166 293.31409 296.2128 298.90948 304.01001 308.8075 311.70621 315.6048 320.10941 325.10889 330.20941 334.71399 338.41061 341.20831 344.00601 348.30859 351.20731 355.6109 361.0144 363.91309 368.41769 371.21539 373.91211 378.41669 382.9213 388.02179 392.42542"
               y="0"
               id="tspan64">sufficiently certain the sender can't change the transactiM
on. We assume the sender is an attacker</tspan></text></g><g
           id="g68" /><g
           id="g70"><text
             transform="matrix(1,0,0,-1,108.1,642.2)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text74"><tspan
               x="0 7.3023 12.3018 17.8972 20.7959 28.0982 32.602798 37.7033 40.500999 44.9M
04598 47.803299 50.601002 56.105499 59.105202 66.902397 71.406998 76.5075 81.405998 84.405701 87.2034 92.303902 97.2024 100.2021 103.5048 108.0094 112.514 115.3117 120.4122 123.2099 127.6135 132.714 136.01669 139.0164 144.0159 148.52049 151.31821 154.11591 158.5195 163.62 168.61951 171.5182 176.6187 181.5172 184.51691 189.6174 194.021 196.8187 202.3232 205.32291 210.4234 213.2211 221.5233 224.52299 227.8257 232.8252 236.7238 239.7235 244.62199 247.6217 254.823 259.92349 262.72119 265.51889 270.0235 273.02319 276.02M
289 278.7196 283.8201 288.32471 293.82919 296.82889 300.72751 308.02979 310.82751 313.62521 318.12979 323.63431 326.634 329.4317 332.73441 335.63309 338.43079 343.9353 346.935 352.03549 356.5401 361.9436 364.9433 370.04379 374.44739 378.952 384.45651 387.45621 390.25391"
               y="0"
               id="tspan72">who wants to make the recipient believe he paid him for a while, then switch it to pay back to</tspan></text></g><g
           id="g76" /><g
           id="g78"><text
             transform="matrix(1M
,0,0,-1,108.1,630.5)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text82"><tspan
               x="0 5.1005001 7.8982 15.6954 19.594 24.0986 26.997299 31.0979 34.501598 39.006199 42.308899 45.106602 49.611198 53.812801 57.115501 61.014099 66.114601 73.911797 79.214302 82.516998 85.314697 88.213402 96.010597 101.313M
1 104.6158 109.7163 114.2209 118.9174 122.2201 127.3206 131.8252 135.7238 139.62241 144.127 149.22749 152.5302 159.73151 165.93291 170.9324 176.23489 179.6386 182.9413 187.44591 191.9505 196.45509 199.15179 204.2523 208.7569 212.9585 216.2612 223.56351 226.36121 229.15891 232.7545 236.1582 241.1577 246.46021 249.76289 254.2675 257.06519 261.56979 264.97351 267.77121 272.1748 278.07321 281.37589 288.67819 293.77869 298.18231 304.08069 307.38339 310.18109 315.28159 319.78619 323.38181 326.68451 331.785 336.1886 341.2M
8909 346.2886 350.79321 355.89371 359.7923 363.095 366.49869 371.4982 376.59869 380.19431 383.49701 386.1937 391.29419"
               y="0"
               id="tspan80">himself after some time has passed. The receiver will be alerted when that happens, but the</tspan></text></g><g
           id="g84" /><g
           id="g86"><text
             transform="matrix(1,0,0,-1,108.1,618.9)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specificatioM
n:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text90"><tspan
               x="0 3.8986001 8.4032001 13.4027 18.503201 23.007799 26.411501 28.9163 34.0168 39.0163 44.116798 48.621399 52.52 55.024799 57.822498 60.620201 63.2159 70.518204 73.315903 76.113602 78.911301 81.4161 86.415604 90.920197 93.5159 96.212601 101.3131 106.4136 108.9184 111.7161 116.2207 119.0184 123.523"
               y="0"
               id="tspan88">sender hopes it will be toM
o late.</tspan></text></g><g
           id="g92"><text
             transform="matrix(1,0,0,-1,122.5,607.2)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text96"><tspan
               x="0 6.2013998 11.2009 16.200399 19.2001 22.5028 27.007401 31.511999 36.016602 38.713299 43.813801 48.318401 52.116001 55.1157 60.216M
202 64.619797 69.720299 74.123901 77.527603 82.032204 84.829903 89.334503 93.738098 96.737801 101.6363 104.636 109.6355 114.1401 121.9373 124.836 129.93649 134.4411 139.9456 142.8443 147.94479 152.4494 155.1461 159.04469 162.0444 166.448 171.54849 177.05299 180.0527 185.0522 187.8499 192.95039 197.455 201.8586 204.75729 207.55499 212.6555 217.554 220.5537 225.55321 230.6537 235.7542 238.5519 241.2486 246.24809 249.2478 254.2473 258.75189 264.25641 267.2561 269.95279 275.54819 278.54791 281.2446 286.34509 291.3446 2M
94.24329 298.14191 302.64651 307.646 312.74649 317.2511 321.04871 324.0484 327.94699 333.04749 338.047 341.45071 344.24841 347.04611 352.5506 355.55029 360.65079 365.1554 368.4581 373.45761 376.8613"
               y="0"
               id="tspan94">The receiver generates a new key pair and gives the public key to the sender shortly before</tspan></text></g><g
           id="g98" /><g
           id="g100"><text
             transform="matrix(1,0,0,-1,108.1,595.6)"
             style="font-variant:normal;font-weight:M
normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text104"><tspan
               x="0 3.8986001 6.6963 11.7968 16.897301 19.594 24.6945 29.795 32.491699 37.986099 44.086498 49.187 51.984699 56.0853 58.882999 63.8825 67.286201 71.689796 76.790298 81.193901 86.294403 89.092102 93.293701 95.990402 98.788101 103.7876 108.4841 111.2818 115.1804 119.584 124.6845 129.785 134.188M
6 137.78419 140.58189 143.8846 147.1873 152.38879 160.388 163.0847 168.1852 171.4879 175.99249 181.093 185.4966 188.9003 191.698 196.69749 202 204.7977 209.3932 212.1909 216.5945 221.69501 226.1996 228.8963 234.19881 236.99651 242.097 245.6017 248.2984 253.3989 256.09561 261.19611 265.70071 270.80121 274.90179 277.59851 282.10309 287.1026 291.60721 296.11179 301.41431 304.11099 309.21149 312.71619 315.4129 318.2106 321.10931 328.90649 333.603 336.29971 341.40021 346.60172 349.2984 356.60071 361.60019 365.00391 370.M
1044 372.9021 377.90161 383.2041 385.90079 391.00131"
               y="0"
               id="tspan102">signing. This prevents the sender from preparing a chain of blocks ahead of time by working on</tspan></text></g><g
           id="g106" /><g
           id="g108"><text
             transform="matrix(1,0,0,-1,108.1,583.9)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opaM
city:1;fill-rule:nonzero;stroke:none"
             id="text112"><tspan
               x="0 2.7976999 5.6964002 8.2921 12.7967 17.7962 22.8967 25.694401 28.4921 33.4916 38.592098 43.591599 48.692101 52.590698 55.489399 60.589901 63.1856 68.185097 73.285599 76.083298 78.880997 81.779701 84.375397 89.374901 93.970398 96.566101 99.3638 103.3634 105.9591 108.7568 113.8573 118.2609 123.3614 128.4619 131.0576 135.56219 140.56171 145.6622 150.6617 155.76221 160.8627 163.4584 166.2561 171.3566 174.0533 179.0528 183.5574 186M
.4561 189.0518 192.35451 196.8591 200.3638 202.9595 207.3631 212.46359 217.4631 222.5636 227.5631 232.7646 235.36031 239.7639 244.8644 249.369 253.7726 258.87311 261.46881 264.06451 266.86221 271.96271 276.3663 281.56781 284.16351 288.66809 293.6676 298.17221 302.67679 307.77731 310.57501 313.2717 318.37219 323.47269 326.06839 328.86609 333.96661 338.47119 341.16791 343.86459 347.26831 351.77289 356.87341 360.772 365.27661 369.78119 372.57889 375.2756 380.3761 385.47659 388.17331 392.67789"
               y="0"
            id="tspan110">it continuously until he is lucky enough to get far enough ahead, then executing the transaction at</tspan></text></g><g
           id="g114" /><g
           id="g116"><text
             transform="matrix(1,0,0,-1,108.1,572.3)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text120"><tspan
             x="0 2.7976999 7.8982 12.4028 15.9075 19.210199 27.007401 32.107899 39.905102 44.409698 49.510201 52.307899 55.509602 62.710899 70.013199 75.113701 79.517303 84.718803 88.0215 90.819199 95.919701 101.1212 104.3229 107.1206 110.5243 114.9279 120.0284 123.927 128.43159 132.9362 135.7339 138.5316 143.6321 149.4295 152.6312 155.42889 160.1254 163.4281 167.32671 171.7303 176.8308 179.62849 182.9312 186.1329 188.9306 194.0311 199.2326 202.4343 207.53481 210.3325 214.23109 219.23061 224.3311 229.43159 233.936M
2 237.83479 241.33949 244.6422 248.5408 253.04539 258.04489 263.14539 267.64999 271.75061 274.9523 278.85089 281.64859 286.1532 289.55688 292.35461 297.05109 300.25281 307.55511 312.5546 315.95831 321.05881 323.85651 328.85599 334.65341 337.95609 340.6528 346.4502 349.7529 353.65149 358.1561 362.66071 366.06439 370.569 374.0737 377.27539 382.37589 388.0723 391.375"
               y="0"
               id="tspan118">that moment. Once the transaction is sent, the dishonest sender starts working in secret on a</tspan><M
           id="g122" /><g
           id="g124"><text
             transform="matrix(1,0,0,-1,108.1,560.6)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text128"><tspan
               x="0 5.1005001 9.5040998 12.9078 17.412399 20.2101 23.007799 27.5124 30.310101 32.814899 37.3195 42.419998 46.924599 49.6M
213 54.721802 57.226601 61.731201 66.730698 71.8312 74.628899 79.133499 81.931198 87.0317 89.728401 94.828903 99.929398 102.4342 106.9388 111.9383 114.534 119.0386 121.8363 124.634 129.0376 132.4413 137.54179 142.0464 144.7431 149.2477 151.8434 156.8429 161.3475 164.75121 168.6498 171.44749 176.44701 181.5475 184.05231 189.1528 192.5565 195.06129 200.06081 202.85851 206.85809 209.3629 212.1606 215.5643 219.9679 225.06841 228.967 233.4716 237.9762 240.7739 243.57159 248.57111 253.6716"
               y="0"
      id="tspan126">parallel chain containing an alternate version of his transaction.</tspan></text></g><g
           id="g130"><text
             transform="matrix(1,0,0,-1,122.5,549)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text134"><tspan
               x="0 6.2013998 11.2009 16.301399 19.503099 22.805799 2M
7.3104 31.815001 34.5117 39.612202 42.409901 46.914501 52.014999 55.418701 58.519402 65.821701 70.326302 73.124001 75.9217 80.4263 83.627998 88.627502 93.727997 96.525703 99.323402 102.7271 105.8278 108.6255 113.726 118.8265 121.9272 124.7249 128.0276 132.5322 137.63271 141.5313 146.0359 150.5405 153.3382 156.13589 161.13541 166.8318 169.9325 175.033 179.5376 184.04221 187.1429 192.24339 196.647 201.1516 206.84801 209.9487 214.45329 219.4528 224.5533 228.95689 234.65331 237.855 240.5517 246.24809 249.3488 254.4493 M
257.651 262.65051 265.44821 270.44769 274.9523 280.64871 283.74939 288.254 293.25351 299.55591"
               y="0"
               id="tspan132">The recipient waits until the transaction has been added to a block and </tspan></text></g><g
           id="g136"><text
             transform="matrix(1,0,0,-1,424.5,549)"
             style="font-style:italic;font-variant:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPS-ItalicMT;writing-mode:lr-tb;fill:#000000;fill-opaciM
ty:1;fill-rule:nonzero;stroke:none"
             id="text140"><tspan
               x="0"
               y="0"
               id="tspan138">z</tspan></text></g><g
           id="g142"><text
             transform="matrix(1,0,0,-1,432.1966,549)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text146"><tspan
    x="0 5.1005001 7.7972002 12.8977 17.3013 22.4018 26.997299 30.098 35.198502 39.6021 44.702599 49.803101 52.903801 57.903301 62.407902 66.912498"
               y="0"
               id="tspan144">blocks have been</tspan></text></g><g
           id="g148" /><g
           id="g150"><text
             transform="matrix(1,0,0,-1,108.1,537.3)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fillM
:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text154"><tspan
               x="0 2.7976999 5.5953999 10.5949 15.6954 20.200001 26.502399 30.299999 34.8046 38.1073 40.904999 45.409599 50.0051 53.701698 56.499401 59.2971 63.0947 71.790802 79.093102 84.789497 88.587097 93.586601 98.687103 103.1917 106.9893 112.1908 113.8876 117.9882 121.6848 126.7853 131.78481 136.8853 145.3895 149.1871 151.8838 156.9843 162.68069 166.4783 170.8819 175.98241 180.487 184.99159 188.9912 192.7888 197.2934 205.0M
9061 210.0901 215.1906 220.29111 224.2907 227.9873 233.0878 237.6833 241.3799 246.48039 249.7831 254.88361 259.88309 263.2868 267.79141 271.69 276.89151 280.5881 283.3858 288.4863 294.18271 297.98029 302.38391 305.18161 307.97931 312.48389 316.98849 322.08899 326.49261 331.0881 334.88571 339.88519 344.3898 349.59131 353.2879 361.08511 365.58969 370.69019 375.19479 378.89139 382.689 387.78949 392.789"
               y="0"
               id="tspan152">linked after it. He doesn't know the exact amount of progress the M
attacker has made, but</tspan></text></g><g
           id="g156" /><g
           id="g158"><text
             transform="matrix(1,0,0,-1,108.1,525.7)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text162"><tspan
               x="0 4.5046 8.4032001 12.3018 17.4023 25.199499 27.9972 33.097698 38.996101 42.298801 45.0M
965 50.196999 55.4995 58.8022 63.801701 68.902199 73.901703 78.406303 82.304901 86.001503 89.304199 94.303703 97.101402 102.2019 106.6055 111.706 116.5035 119.8062 122.5029 127.6034 132.60291 138.5013 141.905 144.6017 149.70219 155.0047 158.3074 162.812 167.91251 172.3161 175.7198 180.2244 185.22391 190.5264 193.9301 198.33369 203.4342 208.4337 212.93829 217.4429 220.2406 224.74519 230.6436 233.9463 236.744 239.5417 247.3389 252.6414 256.0451 261.04459 265.54919 269.75079 273.0535 278.05301 280.85071 285.9512 290.3M
548 295.45529 298.85901 302.16171 304.8584 309.95889 315.26141 318.56409 323.0687 325.86639 328.66409 333.1687 337.67331 342.67279 347.1774 350.6821 352.37891 357.17639 360.4791 365.47861 370.5791 373.3768 377.7804 382.88089 385.67859 388.47629 392.9809"
               y="0"
               id="tspan160">assuming the honest blocks took the average expected time per block, the attacker's potential</tspan></text></g><g
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               id="tspan168">progress will be a Poisson distribution with expected value:</tspan></text></g></g></g><g
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               id="tspan222">To get the probability the attacker could still catch up now, we multiply the Poisson density for</tspan></text></g><g
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               id="tspan662">double AttackerSuccessProbability(double q, int z)</tspaM
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               y="0"
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"3 %  % 3-7,),7-Q@88@Q^OJO^qeeq
"3 %  % 3-7,),7-Q@88@Q^OJO^qeeq
"3 %  % 3-7,),7-Q@88@Q^OJO^qeeq
"3 %  % 3-7,),7-Q@88@Q^OJO^qeeq
@>DDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDB
Logic Pro X 10.6.2COM
 000001AE 0000016D 00001912 0000188F 00002CCB 00002CCB 00007E86 00007A02 0000059C 00000C24
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EGJMOQTWZ\^adfhknpsux{}
text/plain;charset=utf-8
"block 138725": "---BEGIN TRIBUTE---
#./BitLen
:::::::::::::::::::
:::::::.::.::.:.:::
:.: :.' ' ' ' ' : :
:.:'' ,,xiW,"4x, ''
:  ,dWWWXXXXi,4WX,
' dWWWXXX7"     `X,
:WWWXX7 ,xXX7' "^^X
lWWWX7, _.+,, _.+.,
:WWW7,. `^"-" ,^-'
,W X     :Xi  _,,_
WW X      4XiyXWWXd
"" ,,      4XWWWWXX
, R7X,       "^447^
R, "4RXk,      _, ,
TWk  "4RXXi,   X',x
lTWk,  "4RRR7' 4 XH
::TTXWWi,_  Xll :..
=-=-=-=-=-=-=-=-=-=
LEN "rabbi" SASSAMA
Len was our friend.
A brilliant mind,
a kind soul, and
a devious schemer;
husband to Meredith
brother to Calvin,
son to Jim and
Dana Hartshorn,
coauthor and
cofounder and
Shmoo and so much
more.  We dedicate
this silly hack to
Len, who would have
found it absolutely
hilarious.
--Dan Kaminsky,
Travis Goodspeed
P.S.  My apologies,
BitCoin people.  He
LOL'd at BitCoin's
new dependency upon
:'::.:::::.:::.::.:
: :.: ' ' ' ' : :':
:.:     _.__    '.:
:   _,^"   "^x,   :
'  x7'        `4,
( ' _,+o, | ,o+,"
W,"4WWx,_ _,XxWWX7'
Xwi, "4WW7""4WW7',W
TXXWw, ^7 Xk 47 ,WH
:TXXXWw,_ "), ,wWT:
----END TRIBUTE---- "
"block 139690": "Eligius/Benedictus Deus. Benedictum Nomen Sanctum eius."
"block 139717": "Eligius/Benedictus Deus. Benedictum Nomen Sanctum eius."
"block 139758": "***************************************************"
"block 139792": "Benedictus Iesus Christus, verus Deus et verus homo."
"block 139831": "Benedictum Nomen Iesu."
"block 139838": "   I LIKE TURTLES   "
"block 139898": "Benedictum Cor eius sacratissimum."
"block 139904": "Benedictus Sanguis eius pretiosissimus."
: "Benedictus Iesus in sanctissimo altaris Sacramento."
"block 139942": "Benedictus Sanctus Spiritus, Paraclitus."
"block 139954": "C-C-C-COMBO BREAKER "
"block 139960": "Benedictus Sanctus Spiritus, Paraclitus."
"block 139977": "Benedicta excelsa Mater Dei, Maria sanctissima."
"block 139990": "Benedicta sancta eius et immaculata Conceptio."
"block 140001": "Benedicta sancta eius et immaculata Conceptio."
"block 140040": "Benedicta eius gloriosa Assumptio."
"block 140069": "Benedictum nomen Mariae, Virginis et MatrM
"block 140081": "Benedictum nomen Mariae, Virginis et Matris."
"block 140097": "Benedictus sanctus Ioseph, eius castissimus Sponsus."
"block 140135": "Benedictus Deus in Angelis suis, et in Sanctis suis. Amen."
"block 140181": "In nomine Patris et Filii et Spiritus Sancti. Amen."
"block 140205": "O my God, I am heartily sorry for having offended Thee and I detest all my sins..."
"block 140210": "O my God, I am heartily sorry for having offended Thee and I detest all my sins..."
"block 140225": "Eye'm the stronM
"block 140253": "...because of Thy just punishments, but most of all because they offend Thee, ..."
"block 140261": "...my God, who art all good and deserving of all my love."
"block 140277": "I firmly resolve, with the help of Thy grace, to sin no more..."
"block 140288": "I firmly resolve, with the help of Thy grace, to sin no more..."
"block 140313": "...and avoid the near occasions of sin. Amen."
"block 140335": "O my God! I firmly believe that Thou art one God in three Divine persons, ..."
": "O my God! I firmly believe that Thou art one God in three Divine persons, ..."
"block 140340": "...Father, Son, and Holy Ghost; I believe that Thy Divine Son became man, ..."
"block 140346": "...and died for our sins, and that he will come to, judge the living and the dead."
"block 140352": "I believe these and all the truths which the Holy Catholic Church teaches, ..."
"block 140400": "...because Thou hast revealed them, who canst neither deceive nor be deceived."
"block 140408": "O my God! relying on Thy infiM
nite goodness and promises, ..."
"block 140483": "...I hope to obtain pardon of my sins, the help of Thy grace, ..."
"block 140495": "...and life everlasting, through the merits of Jesus Christ, my Lord and Redeemer."
"block 140498": "...and life everlasting, through the merits of Jesus Christ, my Lord and Redeemer."
"block 140518": "O my God! I love Thee above all things, with my whole heart and soul, ..."
"block 140581": "...because Thou art all-good and worthy of all love."
"block 140586": "...because Thou art aM
ll-good and worthy of all love."
"block 140588": "Yukkuri Shiteitte ne"
"block 140615": "I love my neighbor as myself for the love of Thee."
"block 140634": "I forgive all who have injured me, and ask pardon of all whom I have injured."
"block 140666": "I forgive all who have injured me, and ask pardon of all whom I have injured."
"block 140676": "I forgive all who have injured me, and ask pardon of all whom I have injured."
"block 140698": "O my Jesus, forgive us our sins, save us from the fires of Hell, ..."
ck 140704": "...lead all souls to Heaven, especially those in most need of Thy mercy."
"block 140720": "I confess to Almighty God, to blessed Mary ever Virgin, ..."
"block 140832": "... to blessed Michael the Archangel, to blessed John the Baptist, ..."
"block 140845": "... to the holy Apostles Peter and Paul, and to all the Saints, ..."
"block 140848": "... that I have sinned exceedingly, in thought, word, and deed, ..."
"block 140874": "... through my fault, through my fault, through my most grievous fault."
ck 140891": "Therefore I beseech blessed Mary ever Virgin, blessed Michael the Archangel, ..."
"block 140920": "... blessed John the Baptist, the holy Apostles Peter and Paul, ..."
"block 140943": "... and all the Saints to pray to the Lord our God for me. Amen."
"block 140957": "St. Michael the Archangel, defend us in battle; be our safeguard against ..."
"block 140969": "St. Michael the Archangel, defend us in battle; be our safeguard against ..."
"block 141007": "... the wickedness and snares of the Devil. May GM
"block 141022": "... we humbly pray, and do Thou, O Prince of the Heavenly Host, ..."
"block 141045": "... we humbly pray, and do Thou, O Prince of the Heavenly Host, ..."
"block 141051": "... we humbly pray, and do Thou, O Prince of the Heavenly Host, ..."
"block 141055": "... we humbly pray, and do Thou, O Prince of the Heavenly Host, ..."
"block 141084": "... by the power of God, cast into Hell, Satan and all the other evil spirits, ..."
"block 141103": "... who wander throughout the world, sM
eeking the ruin of souls. Amen."
"block 141116": "Angel of God, my guardian dear, to whom His love commits me here, ..."
"block 141122": "... ever this night be at my side, to light and guard, to rule and guide. Amen."
"block 141138": "Ave Maria, gratia plena, Dominus tecum. Benedicta tu in mulieribus, ..."
"block 141171": "... et benedictus fructus ventris tui, Iesus. Sancta Maria, Mater Dei, ..."
"block 141175": "... et benedictus fructus ventris tui, Iesus. Sancta Maria, Mater Dei, ..."
"block 141193": "... et bM
enedictus fructus ventris tui, Iesus. Sancta Maria, Mater Dei, ..."
"block 141207": "... ora pro nobis peccatoribus, nunc, et in hora mortis nostrae. Amen."
"block 141221": "Salve, Regina, mater misericordiae: vita, dulcedo, et spes nostra, salve."
"block 141297": "Ad te clamamus exsules filii Hevae. Ad te suspiramus, gementes et flentes ..."
"block 141327": "Ad te clamamus exsules filii Hevae. Ad te suspiramus, gementes et flentes ..."
"block 141352": "... in hac lacrimarum valle. Eia, ergo, advocata nostra, illosM
"block 141434": "... misericordes oculos ad nos converte. Et Iesum, benedictum fructum ..."
"block 141449": "... ventris tui, nobis post hoc exsilium ostende. O clemens, O pia, ..."
"block 141460": "... O dulcis Virgo Maria. Ora pro nobis, sancta Dei Genetrix. kLhLUKE-JR IS A PEDOPHILE! Oh, and god isn't real, sucka. Stop polluting the blockchain with your nonsense."
"block 141509": "Ut digni efficiamur promissionibus Christi. Amen."
"block 141517": "Pater noster, qui es in caelis, sanctificetur Nomen tuM
um. Adveniat regnum tuum."
"block 141521": "Pater noster, qui es in caelis, sanctificetur Nomen tuum. Adveniat regnum tuum."
"block 141550": "Fiat voluntas tua, sicut in caelo et in terra. Panem nostrum quotidianum ..."
"block 141580": "... da nobis hodie, et dimitte nobis debita nostra sicut et nos dimittimus ..."
"block 141640": "... debitoribus nostris. Et ne nos inducas in tentationem, sed libera nos a malo."
"block 141664": "Domine Iesu Christe, Filius Dei, miserere me peccatorem!"
"block 141689": "Sanae is a M
"block 141737": "We adore Thee, O Christ, and we bless Thee;"
"block 141745": "We adore Thee, O Christ, and we bless Thee;"
"block 141777": "because by Thy holy Cross Thou hast redeemed the world."
"block 141813": "May the Holy Trinity be blessed."
"block 141857": "Christ conquers! Christ reigns! Christ commands!"
"block 141862": "O Heart of Jesus, burning with love for us, inflame our hearts with love for Thee."
"block 141889": "O Heart of Jesus, burning with love for us, inflame our hearts with love foM
"block 141921": "O Heart of Jesus, I place my trust in Thee."
"block 141948": "O Heart of Jesus, all for Thee."
"block 141949": "O Heart of Jesus, all for Thee."
"block 141960": "Most Sacred Heart of Jesus, have mercy on us."
"block 141970": "My God and my all. O God, have mercy on me, a sinner."
"block 141998": "Teach me to do Thy will, because Thou art my God."
"block 142077": "Help me, ERINNNNNN!!"
"block 142208": "O Lord, increase our faith. O Lord, save us, we are perishing."
"block 142223": "O Lord, M
increase our faith. O Lord, save us, we are perishing."
"block 142268": "O Lord, increase our faith. O Lord, save us, we are perishing."
"block 142276": "O Lord, increase our faith. O Lord, save us, we are perishing."
"block 142289": "May the Most Blessed Sacrament be praised and adored forever."
"block 142353": "Jesus, meek and humble of heart, make my heart like unto thine!"
"block 142385": "Holy Trinity, one God, have mercy on us!"
"block 142405": "Gloria Patri, et Filio, et Spiritui Sancto. Sicut erat in princiM
"block 142411": "... et nunc, et semper, et in saecula saeculorum. Amen."
"block 142414": "... et nunc, et semper, et in saecula saeculorum. Amen."
"block 142520": "Pettanko Suika Ibuki"
"block 142547": "A yandere game is starting in 60 seconds! Please type "]yandere" to join."
"block 142550": "A yandere game is starting in 60 seconds! Please type "]yandere" to join."
"block 142573": "Militant atheists, http://bit.ly/naNhG2 -- happy now?"
"block 142596": "2011-08-25 18:54:55 <cjdelisle> ran out of prayersM
?! That explains the price drop."
"block 142640": "an de ti go su by ra me ni ko hu vy la po fy ton"
"block 142664": "EASY MODO? How lame!"
"block 142777": ""To do all things serenely and lovingly is characteristic... http://bit.ly/nQy6MB"
"block 142815": ""I'm eating a big juicy hamburger""
"block 142860": "Feast of Saint Joseph Calasanctius, confessor"
"block 142920": ""One of the many ways of doing everything well is to ... http://bit.ly/okwJu8"
"block 142938": ""One of the many ways of doing everything well is L
to ... http://bit.ly/okwJu8"
"block 142946": "FFS Luke-Jr leave the blockchain alone! Oh, and god isn't real"
"block 142953": "Feast of Saint Augustine, bishop, confessor, and doctor"
"block 143010": "Feast of Saint Hermes, martyr"
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
"3 %  % 3-7,),7-Q@88@Q^OJO^qeeq
"3 %  % 3-7,),7-Q@88@Q^OJO^qeeq
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               y="0"
               id="tspan30">many nodes, they will get into a block before long. Block broadcasts are also tolerant of dropped</tspan></text></g><g
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               y="0"
               id="tspan38">messages. If a node does not receive a block, it will request it when it receives the next block and</tspan></text></g><g
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               y="0"
               id="tspan46">realizes it missed one.</tspan></text></g><g
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               id="tspan52">6.</tspan></text></g><g
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weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
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               x="0 6.7972999 11.7968 14.3016 18.8062 23.8057 28.9062 34.006699 38.410301 43.510799 46.308498 49.106201 54.105701 59.2062 61.710999 64.306702 67.003403 72.103897 76.608498 79.113297 82.516998 85.314697 88.718399 92.616997 95.414703 97.919502 100.7172 104.1209 108.6255 113.726 117.6246 M
122.1292 126.6338 129.4315 132.1282 137.2287 142.32919 144.834 147.6317 152.73219 155.237 159.74159 162.2464 167.2459 170.04359 175.1441 179.5477 184.64819 187.2439 190.0416 193.9402 196.44501 200.9496 203.45441 207.353 212.45351 216.9581 221.46271 224.26041 228.765 231.5627 234.0675 236.8652 240.26891 244.6725 249.77299 253.6716 258.17621 262.68079 265.47849 268.27621 273.2757 278.37619 280.97189 283.66861 288.7691 293.27371 296.07141 298.5762 302.47479 305.27249 309.7771 313.18079 315.97849 319.97809 322.48291 32M
6.98749 329.49231 334.49179 338.9964 346.29871 348.8035 353.30811 358.4086 361.10529 366.20581 368.80151 373.80099 381.1033 386.10281 390.60739"
               y="0"
               id="tspan64">By convention, the first transaction in a block is a special transaction that starts a new coin owned</tspan></text></g><g
           id="g68" /><g
           id="g70"><text
             transform="matrix(1,0,0,-1,108.1,606)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New RM
oman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text74"><tspan
               x="0 5.1005001 10.1 12.6957 15.3924 20.492901 24.997499 27.5023 32.006901 35.410599 39.814201 44.318802 47.116501 52.216999 55.620701 58.1255 63.226002 66.528702 69.033501 71.8312 76.931702 81.436302 83.941101 89.041603 91.738297 96.838799 101.2424 106.3429 108.9386 113.7462 119.9476 125.0481 127.8458 131.7444 134.24921 138.7538 143.7533 14M
8.85381 152.7524 155.3481 159.75169 164.8522 167.35699 170.15469 175.2552 179.6588 184.16341 189.2639 192.0616 194.8593 199.8588 204.3634 206.95911 210.2618 215.26131 218.66499 221.2607 226.26019 231.3607 236.3602 240.86481 244.7634 247.3591 250.0558 255.1563 257.6611 261.55969 266.66019 271.6597 276.76019 281.7597 285.16339 288.0621 290.56689 293.26361 298.36411 302.86871 305.3735 310.474 314.97861 317.77631 324.9776 330.07809 333.3808 338.48129 341.077 343.58179 347.98541 353.08591 358.1864 360.69119 365.79169 36M
9.09439 374.19489 379.1944 381.9921 387.09259 391.5972"
               y="0"
               id="tspan72">by the creator of the block. This adds an incentive for nodes to support the network, and provides</tspan></text></g><g
           id="g76" /><g
           id="g78"><text
             transform="matrix(1,0,0,-1,108.1,594.4)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-M
opacity:1;fill-rule:nonzero;stroke:none"
             id="text82"><tspan
               x="0 4.5046 7.1002998 14.4026 18.9072 23.9067 26.502399 29.1991 34.299599 36.895302 39.693001 44.793499 47.591202 50.388901 53.1866 57.6912 60.488899 63.286598 68.3871 70.891899 75.992401 78.7901 82.688698 85.486397 88.890099 91.687798 96.687302 101.7878 104.5855 109.0901 111.6858 116.0894 121.1899 123.9876 129.0881 132.98669 135.5824 138.2791 143.37959 146.17731 151.2778 153.8735 158.3781 161.0748 164.4785 168.98309 174.0836 17M
6.7803 181.2849 184.0826 186.88029 191.9808 197.0813 199.58611 202.18179 206.0804 208.8781 213.87759 218.3822 222.8868 225.4825 228.2802 233.27969 237.7843 241.188 245.6926 248.2883 251.086 254.9846 257.58029 262.5798 267.6803 270.276 274.6796 279.1842 284.2847 286.98141 290.3851 294.88971 297.68741 300.28311 304.78769 309.88821 312.5849 317.68539 322.68491 326.08859 328.88629 331.68399 336.78448 339.38019 342.0769 347.1774 349.7731 352.5708 356.46939 360.36801 365.46851 369.97311 372.56879 375.2655 380.366 384.870M
               y="0"
               id="tspan80">a way to initially distribute coins into circulation, since there is no central authority to issue them.</tspan></text></g><g
           id="g84" /><g
           id="g86"><text
             transform="matrix(1,0,0,-1,108.1,582.7)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:noM
             id="text90"><tspan
               x="0 6.2013998 11.2009 15.8974 18.594101 22.492701 25.2904 29.795 34.299599 39.400101 44.601601 47.298302 51.7019 56.802399 61.902901 64.7006 67.498299 70.195 75.295502 80.497002 83.294701 88.395203 91.798897 94.596603 99.192101 101.8888 106.3934 111.3929 116.4934 120.392 123.1897 127.6943 132.7948 135.6935 138.4912 143.59171 146.99541 149.79311 154.2977 161.9939 167.09441 172.0939 177.1944 180.19411 182.89079 187.9913 191.496 194.1927 199.2932 203.69679 211.2011 2M
13.8978 218.4024 223.5029 226.1996 231.30009 235.4007 238.0974 240.8951 244.9957 247.6924 252.19701 257.29749 261.80209 264.49881 269.5993 274.59879 279.69931 284.7998 288.79941 291.59711 294.29379 299.59631 302.293 307.39349 312.39301 315.1907 320.39221 323.0889 330.98709 333.78479 338.7843 343.28891 346.6926 350.79321 353.4899 357.99451 362.99399 368.09451 372.49811 377.5986 382.6991 385.39581 390.49631"
               y="0"
               id="tspan88">The steady addition of a constant of amount of new coins is aM
nalogous to gold miners expending</tspan></text></g><g
           id="g92" /><g
           id="g94"><text
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             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text98"><tspan
               x="0 3.4037001 7.9082999 11.8069 16.8064 21.9069 25.3106 29.714199 34.2188 38.2183M
99 40.723202 43.520901 48.621399 51.126202 55.5298 60.630299 65.730797 68.235603 73.2351 78.335602 81.133301 86.233803 88.738602 91.435303 96.535797 99.1315 103.6361 106.3328 109.7365 114.2411 119.3416 122.0383 126.5429 129.34061 132.13831 137.2388 142.33929 144.8441 149.8537 153.2574 158.35789 160.8627 165.8622 170.96271 174.2654 176.8611 181.26469 185.7693 189.66789 194.1725 196.7682 199.27299 202.07069 204.86839 207.3732 210.1709 214.1705 216.67529 223.3716 228.967 236.3703 238.87511 241.67281 244.4705 252.2677 M
256.77231 259.36801 263.77161 268.8721 273.87161 276.46729 280.97189 283.66861 288.17319 292.6778 295.47549 298.87921 301.67691 306.18149 308.97919 311.77689 316.87741 319.3822 322.07889 327.17941 331.68399 334.48169 337.07739 339.87509 343.77371 346.2785 350.78311 355.78259 360.88309 365.28671 370.38721 375.4877 379.8913 384.99179"
               y="0"
               id="tspan96">resources to add gold to circulation. In our case, it is CPU time and electricity that is expended.</tspan></text></g><g
             transform="matrix(1,0,0,-1,122.5,559.4)"
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             id="text104"><tspan
               x="0 6.2013998 11.2009 15.8974 18.594101 21.3918 26.3913 30.895901 35.400501 40.500999 43.298698 45.995399 51.095901 55.7924 58.489101 62.993698 67.397301 72.699799 75.3965 79M
.9011 82.698799 86.597397 91.798897 94.495598 99.5961 104.1916 106.9893 110.292 115.2915 120.392 125.4925 129.8961 135.19859 137.89529 145.1976 147.9953 150.692 155.99451 158.69119 161.48891 164.89259 169.2962 174.3967 178.2953 182.7999 187.3045 190.1022 192.8999 197.8994 203.2019 205.89861 209.20129 213.7059 218.21049 222.2101 224.9068 230.5022 233.9059 237.3096 240.1073 242.804 247.9045 252.601 255.2977 260.29721 265.39771 268.09439 273.19489 278.29541 281.19409 283.99179 288.9913 293.49591 296.29361 301.29309 30M
5.98959 308.68631 313.7868 317.2915 319.98819 324.58371 327.38141 330.07809 333.48181 337.98639 343.08691 346.9855 351.49011 355.99469 358.79239 361.48911 366.5896 371.79111 374.58881 377.38651"
               y="0"
               id="tspan102">The incentive can also be funded with transaction fees. If the output value of a transaction is</tspan></text></g><g
           id="g106" /><g
           id="g108"><text
             transform="matrix(1,0,0,-1,108.1,547.8)"
             style="font-variant:normal;font-weightM
:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text112"><tspan
               x="0 2.7976999 7.3023 11.2009 15.4025 18.200199 20.8969 25.9974 30.502001 35.804501 38.501202 41.298901 44.0966 48.298199 51.095901 53.792599 58.893101 63.892601 68.993103 71.992798 74.790497 79.790001 84.294601 87.0923 92.192802 96.697403 99.394096 102.1918 104.8885 109.989 114.6855 117.483M
2 122.4827 125.3814 128.4821 131.78481 136.2894 139.6931 144.19769 149.2982 153.7018 158.3983 161.196 163.9937 168.1953 170.892 175.5885 178.3862 181.1839 184.5876 188.9912 194.09171 197.9903 202.4949 206.9995 209.7972 212.59489 217.59441 222.8969 225.6946 228.9973 233.50191 238.19839 240.99609 243.79379 248.7933 253.2979 256.39859 259.09531 261.89301 266.0946 268.79129 273.2959 278.29541 283.3959 287.90051 293.203 295.89969 298.69739 303.99991 306.79761 309.49429 314.59479 319.29129 322.08899 324.78571 329.8862 33M
4.39081 338.89539 343.99591 346.79361 349.4903 354.59079 359.28729 362.08499 367.0845 371.58911 374.38681 379.4873 384.18381 386.88049 391.98099"
               y="0"
               id="tspan110">less than its input value, the difference is a transaction fee that is added to the incentive value of</tspan></text></g><g
           id="g114" /><g
           id="g116"><text
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             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'TimeM
s New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text120"><tspan
               x="0 2.7976999 7.8982 13.5946 17.3922 22.492701 25.1894 30.2899 34.693501 41.096901 44.894501 49.2981 54.398602 59.4991 62.195801 66.700401 69.4981 74.598602 77.396301 82.395798 88.799202 92.495796 95.293503 100.394 106.0904 109.888 112.6857 116.0894 120.493 125.5935 129.4921 133.9967 138.5013 141.299 144.09669 149.09621 154.1967 15M
7.99429 166.7914 173.99271 179.0932 183.59779 189.3952 193.0918 198.88921 202.5858 207.68629 210.989 215.49361 220.5941 225.09869 227.89639 232.3 235.7037 243.5009 246.2986 251.39909 255.9037 262.20609 266.00369 271.10419 276.20471 283.90091 289.0014 293.50601 298.1015 301.89911 306.9996 311.59509 315.29169 319.7963 324.89679 327.59351 332.694 337.89551 341.69312 346.6926 351.1972 356.19669 361.99411 365.79169 370.19531 375.29581 378.09351 382.59811 385.90079 390.4054"
               y="0"
               id="tspan1M
18">the block containing the transaction. Once a predetermined number of coins have entered</tspan></text></g><g
           id="g122" /><g
           id="g124"><text
             transform="matrix(1,0,0,-1,108.1,524.5)"
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             id="text128"><tspan
               x="0 4.5046 7.3023 10M
.706 15.1096 20.2101 23.007799 27.5124 30.310101 33.1078 38.1073 43.207802 46.4095 49.611198 52.307899 57.408401 62.609901 65.710602 68.508301 73.608803 78.113403 82.516998 87.6175 90.415199 93.212898 98.3134 103.4139 106.6156 111.1202 115.5238 121.3212 124.4219 127.2196 130.62331 135.0269 140.1274 144.026 146.8237 149.7224 152.5201 157.51961 163.317 166.41769 170.9223 176.0228 178.8205 181.5172 184.9209 189.42551 192.22321 197.9196 201.12131 203.91901 209.6154 212.81709 215.61481 219.01849 223.4221 228.5226 232.42M
12 236.9258 241.4304 244.2281 247.0258 252.0253 257.82269 260.9234 264.2261 268.73071 273.3262 277.92169 281.0224 285.52701 290.52649 296.32391 299.42459 304.52509 309.62561 312.8273 317.33191 322.4324 330.1286 335.2291 338.02679 342.5314 345.3291 349.83371 352.63141 358.32779 361.52951 364.32721 369.4277 372.73041 375.52811 380.03271 382.83041 385.62811 390.62759"
               y="0"
               id="tspan126">circulation, the incentive can transition entirely to transaction fees and be completely inflation</tsM
           id="g130" /><g
           id="g132"><text
             transform="matrix(1,0,0,-1,108.1,512.8)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text136"><tspan
               x="0 3.3027 6.7063999 11.211 15.7156"
               y="0"
               id="tspan134">free.</tspan></text></g><g
          id="g138"><text
             transform="matrix(1,0,0,-1,122.5,501.2)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text142"><tspan
               x="0 6.2013998 11.2009 16.7054 20.301001 23.0987 28.0982 32.602798 37.107399 42.207901 45.0056 47.702301 52.802799 58.307301 61.902901 69.700104 74.204697 80.305M
099 83.900703 88.9002 93.4048 96.202499 102.3029 105.8076 110.3122 115.4127 119.8163 124.9168 129.91631 133.32001 137.8246 142.8241 148.3286 151.92419 157.0247 162.0242 167.12469 171.6293 176.5278 180.1234 182.8201 188.9205 192.5161 196.4147 199.2124 203.717 209.8174 213.3221 218.42261 223.4221 228.5226 233.02721 236.9258 239.7235 243.2282 251.4193 254.823 259.12561 262.72119 268.22571 271.82129 276.8208 280.22449 284.62811 289.13269 294.23318 300.2326 303.82819 308.33279 311.13049 313.92819 318.4328 322.8364 327.9M
3689 332.4415 336.84509 340.4407 343.2384 348.1369 351.73251 356.13611 361.2366 364.0343 369.53879 373.1344 375.83109"
               y="0"
               id="tspan140">The incentive may help encourage nodes to stay honest. If a greedy attacker is able to</tspan></text></g><g
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           id="g146"><text
             transform="matrix(1,0,0,-1,108.1,489.5)"
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imesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text150"><tspan
               x="0 4.5046 8.4032001 12.3018 16.897301 24.6945 29.795 32.592701 37.390202 40.187901 47.9851 53.085602 56.388302 61.185799 64.084503 70.7808 76.376198 83.971397 86.769096 91.869598 96.869102 104.1714 108.676 112.3726 115.1703 117.968 122.9675 127.4721 132.8756 135.67329 140.1779 142.9756 146.07629 148.87399 151.67171 156.7722 161.5697 164.3674 169.4679 174.46741 179.5679 184M
.07249 187.9711 191.07179 193.86951 198.97 203.9695 209.07001 213.5746 217.47321 220.2709 223.0686 228.1691 232.9666 235.7643 242.96561 248.0661 253.1666 255.8633 261.26682 264.1655 269.16501 273.66959 278.6691 283.46661 286.3653 289.06201 294.46552 297.26321 301.76779 306.7673 311.8678 316.96829 320.86691 325.6644 328.4621 333.56259 338.0672 340.76389 348.06619 352.5708 357.07541 362.47891 365.27661 370.37711 374.2757 376.97241 382.07291 387.47641 390.27411 393.07181"
               y="0"
               id="tspan1M
48">assemble more CPU power than all the honest nodes, he would have to choose between using it</tspan></text></g><g
           id="g152" /><g
           id="g154"><text
             transform="matrix(1,0,0,-1,108.1,477.9)"
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             id="text158"><tspan
               x="0 2.7976999 8.M
1001997 10.9989 15.9984 20.503 23.8057 27.2094 31.714001 36.713501 42.117001 44.9147 49.9142 54.4188 59.418301 64.518799 67.316498 72.113998 74.911697 80.012199 85.213699 88.112396 92.011002 94.808701 99.313301 103.8179 106.6156 109.3123 114.4128 119.7153 122.614 127.6135 132.1181 136.5217 141.9252 144.7229 149.82339 152.62109 156.72169 159.62041 164.6199 169.1245 174.22501 182.0222 186.4258 191.52631 194.32401 198.32359 201.12131 203.91901 208.9185 212.6151 215.4128 220.51331 224.4119 227.1086 232.20911 237.5116 2M
40.3093 243.10699 246.2077 249.0054 251.8031 257.10559 260.0043 265.00381 269.50839 274.5079 279.01251 282.4162 286.92081 289.71851 294.41501 297.31369 302.3132 306.81781 314.32211 317.22079 321.62439 326.72491 329.4216 334.52209 338.5217 341.3194 347.2178 354.4191 359.21661 362.01431 367.11481 372.11429 377.21481 382.21429 385.315 388.1127 390.80939"
               y="0"
               id="tspan156">to defraud people by stealing back his payments, or using it to generate new coins. He ought to</tspan></text></g><gM
           id="g160" /><g
           id="g162"><text
             transform="matrix(1,0,0,-1,108.1,466.2)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text166"><tspan
               x="0 3.4037001 6.2013998 11.2009 16.604401 19.3011 22.098801 25.199499 27.9972 35.794399 40.7939 44.197601 48.995098 51.792801 56.792M
301 60.195999 65.296501 68.599197 71.396896 74.194603 78.598198 83.6987 86.496399 91.2939 94.091599 96.7883 102.1918 104.8885 109.989 112.7867 117.2913 122.5938 125.3915 130.492 135.6935 138.4912 141.1879 146.28841 151.08591 153.78259 157.18629 162.2868 165.0845 169.5891 173.4877 176.2854 178.9821 182.88071 187.9812 192.48579 197.7883 200.586 203.8887 208.9892 211.7869 216.2915 220.4931 223.1898 225.9875 231.088 235.59261 238.5923 241.39 244.6927 249.1973 254.29781 259.2973 264.3978 267.99341 270.79111 275.8916 278M
.6893 286.78949 289.58719 296.8895 299.68719 302.38391 307.78741 310.4841 318.28131 323.38181 326.78549 331.48199 334.27969 339.38019 343.78381 351.379 354.1767 358.58029 363.68079 366.47849 371.57901 375.6796 378.47729 381.27499 386.37549 390.77911"
               y="0"
               id="tspan164">find it more profitable to play by the rules, such rules that favour him with more new coins than</tspan></text></g><g
           id="g168" /><g
           id="g170"><text
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             id="text174"><tspan
               x="0 4.5046 9.5040998 14.0087 17.412399 22.4119 27.5124 32.511902 37.016499 39.612202 44.116798 46.914501 50.813099 55.317699 57.822498 62.327099 67.427597 75.123802 80.224297 83.022003 88.122498 92.5261 97.626602 100.2223 102.7271 10M
5.4238 110.5243 115.0289 120.1294 122.6342 125.4319 130.53239 133.0372 138.0367 143.13721 148.1367 152.6413 156.045 163.84219 166.63989 171.7404 176.245 178.7498 181.5475 186.64799 191.1526 193.65739 197.556 202.5555 206.5551 209.3528 213.85741 221.6546 224.25031 228.6539 233.75439 238.8549 241.3597 244.0564 249.15691 253.6615 256.16629 261.26682 265.77139 268.56909 271.26581 276.3663 279.164 282.06271 287.06219 289.56699 294.66751 298.0712 300.57599 305.5755 308.3732 312.3728 314.87759 319.87711 327.17941 332.2799M
1 334.7847 342.08701 346.59161 351.09619 353.89389 356.59061 361.6911"
               y="0"
               id="tspan172">everyone else combined, than to undermine the system and the validity of his own wealth.</tspan></text></g><g
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ll-rule:nonzero;stroke:none"
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               y="0"
               id="tspan178">7.</tspan></text></g><g
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             id="text186"><tspan
             x="0 9.3955002 15.9965 22.402 26.403999 33.407501 37.7085 48.806 53.003502 60.903999 67.999496 71.300003 80.799004 85.099998 90.804001 98.509003 101.8095 109.5145 117.2195 124.223 130.62849"
               y="0"
               id="tspan184">Reclaiming Disk Space</tspan></text></g><g
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 164.6906 169.69009 173.0938 175.89149 180.2951 185.5976 188.39529 193.39481 198.4953 203.4948 207.9994 211.595 214.3927 218.7963 223.8968 228.8963 233.9968 238.99631 244.2988 247.0965 252.09599 254.89371 259.9942 264.3978 269.49829 273.39691 276.19461 278.8913 281.689 286.78949 291.48599 294.28369 298.0813 303.18179 307.6864 312.7869 315.78659 318.58429 321.28101 324.68469 329.1893 334.28979 338.18839 342.69299 347.1976 349.9953 352.69199 357.79251 362.89301 366.99359 369.79129 374.7908 379.29541 382.59811 387.698M
               y="0"
               id="tspan190">Once the latest transaction in a coin is buried under enough blocks, the spent transactions before</tspan></text></g><g
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 219.17 221.9677 227.4722 231.06779 233.7645 238.86501 241.6627 246.6622 250.1669 257.46921 260.26691 262.96359 268.06409 273.0636 278.16409 281.9617 285.55731 290.55679 293.96051 298.46509 302.86871 307.96921 310.76691 315.76639 321.86679 325.37149 328.16919 333.26971 338.7742 342.2789 347.37939 350.07611 355.17661 359.5802 364.78171 366.47849 371.478 374.9827 380.08319 384.5878 388.38541 393.4859"
               y="0"
               id="tspan198">it can be discarded to save disk space. To facilitate this without M
breaking the block's hash,</tspan></text></g><g
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               x="0 2.7976999 6.2013998 10.605 15.7055 19.604099 24.1087 28.6133 31.410999 34.208698 M
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1 266.0441 271.04361 276.1441 278.9418 281.53751 284.23419 289.33469 293.83929 296.63699 301.63651 306.737 311.14059 316.24109 318.83679 321.63449 326.73499 329.23981 332.03751 337.138 341.64261 344.23831 349.23779 352.03549 357.13599 361.53961 366.74109 368.4379 372.4375 374.94229 380.04279 384.54739 388.345 393.4455"
               y="0"
               id="tspan206">transactions are hashed in a Merkle Tree [7][2][5], with only the root included in the block's hash.</tspan></text></g><g
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               x="0 7.3023 10.1 15.6045 18.503201 23.603701 26.3004 31.4009 35.804501 40.904999 45.308601 48.207298 52.711899 57.115501 62.619999 65.5187 68.316399 73.416901 77M
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5591 314.6554 319.55389 322.55359 325.25031 330.3508 333.1485 337.65311 341.05679 343.75351 348.854 352.65161 355.55029 360.65079 365.1554 368.953 374.0535 378.55811 382.9617 385.86041 390.85989"
               y="0"
               id="tspan214">Old blocks can then be compacted by stubbing off branches of the tree. The interior hashes do</tspan></text></g><g
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               y="0"
               id="tspan222">not need to be stored.</tspan></text></g><gM
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1402 81.719101 87.6175 91.021202 96.020699 101.9191 105.3228 108.1205 111.5242 115.9278 121.0283 124.9269 129.4315 133.9361 136.7338 139.53149 144.53101 149.6315 154.429 157.8327 165.034 170.13451 175.235 177.9317 183.93111 187.33479 192.3343 197.6368 201.0405 205.5451 210.5446 215.6451 220.74561 224.3412 227.7449 232.7444 238.64281 242.04649 247.147 252.1465 254.9442 259.44879 263.34741 266.7511 274.35641 277.7601 281.9617 285.36539 292.56671 297.97021 301.3739 305.27249 310.272 315.3725 320.37201 325.4725 329.371M
09 334.7746 338.0773 343.1778 345.97549 350.97501 355.47961 360.58011 365.37759 368.6803 373.18491 376.58859"
               y="0"
               id="tspan228">A block header with no transactions would be about 80 bytes. If we suppose blocks are</tspan></text></g><g
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1 179.71941 184.7189 190.02139 192.81911 198.0206 200.8183 205.81779 210.9183 216.1198 218.9175 224.8159 227.6136 232.7141 235.1179 240.2184 249.2175 256.11581 258.91351 264.01401 268.4176 272.01321 274.81091 279.81039 284.315 288.81961 291.61731 294.314 299.90939 309.00949 311.80719 314.60489 319.90741 322.70511 327.1087 332.2092 340.00641 345.1069 350.2074 352.90411 357.40869 361.0043 363.802 367.70059 372.80109 376.69971 379.49741 384.00201 391.79919"
               y="0"
               id="tspan236">generated eM
very 10 minutes, 80 bytes * 6 * 24 * 365 = 4.2MB per year. With computer systems</tspan></text></g><g
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           id="g242"><text
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               x="0 2.7976999 7.7972002 12.8977 1M
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08481 267.58939 275.3866 278.38629 283.48679 286.78949 291.2941 296.39459 299.19229 303.6969 306.4946 309.2923 314.29181 319.88721 322.98792 327.39151 332.492 335.79471 339.19839 343.703 348.8035 352.1062 355.20691 360.20639 363.61011 368.60959 375.9119 378.70959 384.30499 387.4057 392.5062"
               y="0"
               id="tspan244">typically selling with 2GB of RAM as of 2008, and Moore's Law predicting current growth of</tspan></text></g><g
           id="g248" /><g
           id="g250"><text
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839302 96.939796 102.3433 105.848 109.6456 114.7461 119.7456 124.8461 127.6438 133.6432 137.1479 142.1474 147.24789 150.9445 154.4492 159.4487 164.8522 168.3569 173.65939 177.16409 182.2646 185.56731 190.6678 195.6673 198.465 202.9696 211.76669 215.27139 219.675 224.7755 229.17909 235.1785 238.6832 241.4809 245.78349 249.28819 251.98489 257.08539 262.48889 265.99359 270.9931 273.7908 278.8913 283.29489 289.29431 292.79901 297.79849 302.3031 306.80771 311.80719 316.3118 319.71552 324.513 328.0177 335.81491 340.91541M
 344.814 348.6116 352.01529 357.11581 362.51929 365.923 371.0235 375.42709 380.52759 384.22421 387.72891 390.52661"
               y="0"
               id="tspan252">1.2GB per year, storage should not be a problem even if the block headers must be kept in</tspan></text></g><g
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           id="g258"><text
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             id="text262"><tspan
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               y="0"
               id="tspan260">memory.</tspan></text></g><g
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             id="text268"><tspan
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               y="0"
               id="tspan266">4</tspan></text></g></g></g><g
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           id="g316"><path
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             style="fill:none;stroke:#000000;stroke-width:0.75;stroke-linecap:butt;M
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               x="0 4.6019902 6.8995252 10.698762 14.096622 16.0965M
84 20.996147 24.899189 28.400854"
               y="0"
               id="tspan322">Prev Hash</tspan></text></g><path
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           id="g328"><path
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               x="0 4.8995624 8.8026037 12.601841 16.103506"
               y="0"
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ot Hash</tspan></text></g><path
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1102 39.314144 41.611679 43.514759 45.812294 50.414284 52.012871 55.812107 59.31377 62.815437 64.718513 69.721878 73.521118 77.022781 80.925827"
               y="0"
               id="tspan510">Block Header (Block Hash)</tspan></text></g><path
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stroke:#000000;stroke-width:0.75;stroke-linecap:butt;stroke-linejoin:round;stroke-miterlimit:10;stroke-dasharray:none;stroke-opacity:1"
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           style="fill:#000000;fill-opacity:1;fill-rule:evenodd;stroke:none"
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           style="fill:none;stroke:#000000;stroke-width:0.1;stroke-linecap:butt;stroke-linejoin:miter;stroke-miterlimit:10;stroke-dasharray:none;stroke-opacity:1"
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29192 89.83223 92.129768 95.631432 97.133133 101.03618 102.83545 106.73849 109.03603 112.93906"
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               id="tspan536">Transactions Hashed in a Merkle Tree</tspan></text></g><g
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               y="0"
               id="tspan542">After Pruning Tx0-2 from the Block</tspan></text></g><path
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             style="fill:none;stroke:#000000;stroke-width:0.75;stroke-linecap:butt;stroke-linejoin:round;stroke-miterlimit:10;stroke-dasharray:none;stroke-opacity:1"
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             transform="matrix(1,0,0,-0.99706862,362.1,316.1)"
             style="font-variaM
nt:normal;font-weight:normal;font-size:6.92029px;font-family:Arial;-inkscape-font-specification:ArialMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
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               id="tspan554">Prev Hash</tspan></text></g><path
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           style="fill:#ffffff;fill-opacity:1;fill-rule:evenoddM
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l-opacity:1;fill-rule:nonzero;stroke:none"
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Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
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               id="tspan34">We define an electronic coin as a chain of digital signatures. Each owner transfers the coin to the</tspan></text></g><g
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               id="tspan64">The problem of course is the payee can't verify that one of the owners did not double-spend</tspan></text></g><g
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.8324 265.42801 273.22519 278.32571 283.42621 287.93079 294.1322 297.8288 301.72739 306.7269 310.62549 313.42319 318.01871 327.01779 330.71439 335.7139 340.21851 345.21799 349.7226 354.72211 359.8226 364.9231 368.61969 373.6192 379.82059 383.51721 386.31491 391.31439"
               y="0"
               id="tspan96">The problem with this solution is that the fate of the entire money system depends on the</tspan></text></g><g
           id="g100" /><g
           id="g102"><text
             transform="matrix(1,0,0,-M
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text106"><tspan
               x="0 4.5046 9.6050997 17.4023 22.5028 26.906401 32.006901 37.107399 39.612202 42.914902 48.0154 53.0149 58.115398 60.913101 65.912598 71.0131 73.517899 76.315598 81.4161 85.9207 88.425499 96.222702 99.020401 104.1209 106.9186M
 109.4234 112.0191 119.3214 122.1191 124.8158 129.91631 132.51199 136.9156 142.0161 146.41969 149.82339 154.9239 157.4287 160.22639 163.6301 168.03371 173.1342 177.03281 181.5374 186.04201 188.83971 191.63741 196.6369 201.7374 204.3331 209.3326 213.8372 218.9377 221.6344 226.73489 231.8354 234.34019 237.0369 242.13741 244.73309 249.7326 254.8331 257.33789 260.03461 265.1351 268.53879 273.5383 278.63879 283.63831 288.7388 291.24359 294.04129 299.14182 303.64639 311.4436 314.03931 316.5441 319.24081 324.34131 328.239M
9 331.13861 333.6434 336.4411 339.2388 344.33929 348.8439 351.34869 355.8533 358.35809 363.3576 367.86221 372.86169 377.96219"
               y="0"
               id="tspan104">company running the mint, with every transaction having to go through them, just like a bank.</tspan></text></g><g
           id="g108"><text
             transform="matrix(1,0,0,-1,122.5,389.1)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomaM
nPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text112"><tspan
               x="0 8.6961002 14.2006 17.705299 22.7048 27.2094 31.613001 37.713402 41.218102 46.621601 50.126301 57.327599 61.832199 67.831596 71.336304 74.639 79.739502 84.042099 87.546799 90.344498 95.445 100.8485 104.3532 109.3527 113.8573 118.8568 123.3614 128.86591 132.37061 135.06731 141.16769 144.5714 149.67191 154.6714 159.7719 167.9731 171.4778 174.2755 179.37601 183.8806 187.57719 191.0818M
9 193.77859 198.8791 204.38361 207.88831 212.8878 216.2915 220.6951 225.79559 228.59331 233.5928 238.6933 243.5918 247.0965 252.09599 259.39828 264.3978 268.9024 272.30609 277.20459 280.70929 285.7088 288.5065 294.50589 298.01059 303.11111 308.1106 311.9082 315.31189 319.21051 322.00821 327.1087 333.10809 336.61279 341.1174 346.2179 352.1163 355.621 360.12561 364.52921 367.93289 370.73059 373.52829 378.0329"
               y="0"
               id="tspan110">We need a way for the payee to know that the previous owneM
rs did not sign any earlier</tspan></text></g><g
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           id="g116"><text
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             id="text120"><tspan
               x="0 2.7976999 6.2013998 10.605 15.7055 19.604099 24.1087 28.6133 31.410999 34.208698M
 39.3092 44.409698 48.3083 51.409 58.105301 63.609798 68.710297 72.608902 75.709602 80.810097 85.809601 89.708199 92.808899 97.909401 102.9089 106.3126 111.3121 116.4126 120.3112 124.8158 128.7144 131.81509 134.9158 137.6125 142.713 147.81351 150.8132 155.31779 159.8224 163.2261 166.0238 168.8215 173.3261 177.2247 180.6284 183.6281 186.4258 189.8295 194.33411 199.4346 203.33321 207.8378 212.34241 215.14011 217.83681 222.9373 228.5327 231.63341 234.43111 238.9357 242.03641 244.73309 249.8336 254.9341 257.93381 263.0M
343 268.03381 273.13431 276.134 278.9317 284.0322 288.5368 291.83951 294.94019 299.44479 304.44431 309.5448 314.64529 317.44299 321.34161 324.44229 327.44199 331.34061 337.03699 340.03671 347.33899 352.43951 355.43921 360.5397 365.53922 370.74069 372.4375 375.84119 378.84091 383.34549 387.8501 391.25381"
               y="0"
               id="tspan118">transactions. For our purposes, the earliest transaction is the one that counts, so we don't care</tspan></text></g><g
           id="g122" /><g
           id="g124M
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             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text128"><tspan
               x="0 4.5046 9.5040998 14.6046 19.705099 22.7048 25.401501 28.1992 32.7038 35.501499 39.905102 43.500702 46.298401 50.803001 53.6007 56.398399 60.903 68.700203 73.800697 76.598396 M
80.698997 83.395699 86.193398 91.495903 94.192596 99.293098 104.2926 109.3931 114.3926 117.1903 121.6949 125.0986 128.99719 133.9967 138.5013 143.50079 148.6013 151.399 156.80251 163.00391 168.0034 172.69991 175.4976 180.4971 185.5976 188.39529 193.5968 196.2935 203.59579 208.1004 213.40289 216.09959 218.7963 224.0988 226.8965 231.30009 236.4006 241.5011 244.8038 247.6015 251.0052 259.10541 261.80209 264.49881 269.5993 274.29581 276.99249 281.4971 286.5976 290.49619 294.89981 300.00031 304.50491 309.20139 311.8981 M
316.9986 320.59421 323.29089 327.9874 330.68411 333.48181 336.78448 341.28909 346.38959 350.28821 354.79279 359.29739 362.09509 364.89279 369.8923 375.19479 377.89151 380.68921 384.89081 387.58749 390.38519"
               y="0"
               id="tspan126">about later attempts to double-spend. The only way to confirm the absence of a transaction is to</tspan></text></g><g
           id="g130" /><g
           id="g132"><text
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             style="font-variant:normM
al;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text136"><tspan
               x="0 5.1005001 9.6960001 12.3927 16.897301 24.0986 28.603201 32.006901 36.602402 39.299099 44.399601 47.904301 50.601002 55.105598 57.903301 60.801998 63.498699 66.296402 69.599098 74.103699 79.204201 83.102798 87.607399 92.112 94.909698 97.707397 102.7069 107.8074 111.706 114.M
4027 119.8971 123.3008 128.5023 131.19901 133.89571 138.9962 143.6927 146.28841 154.0856 156.8833 161.9838 164.98351 167.68021 172.6797 177.1843 181.0829 185.58749 190.789 193.4857 201.2829 206.38341 211.3829 215.8875 218.6852 221.3819 224.0786 226.8763 231.87579 236.5723 239.269 247.06619 249.86391 254.9644 257.8631 260.55981 267.86209 272.3667 276.46729 279.164 283.5676 290.8699 295.37451 298.7782 303.37369 306.0704 311.1709 314.6756 317.2713 321.77591 324.57361 327.5733 330.26999 332.96671 336.37039 340.875 345.M
97549 349.87411 354.37869 358.8833 361.681 364.37769 369.47821 374.5787 378.67929 381.27499 385.7796 390.77911"
               y="0"
               id="tspan134">be aware of all transactions. In the mint based model, the mint was aware of all transactions and</tspan></text></g><g
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           id="g140"><text
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on:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text144"><tspan
               x="0 5.1005001 9.5040998 14.0087 16.8064 21.9069 26.310499 32.2089 35.612598 42.914902 48.0154 50.712101 55.216702 61.115101 64.518799 68.922401 72.326103 75.729797 78.426498 83.527 88.031601 93.93 97.333702 100.6364 103.4341 106.8378 110.7364 113.5341 116.9378 124.2401 129.7446 135.54201 138.94569 143.4503 147.9549 152.35851 157.459 165.2562 170.3567 173.1544 175.9521 1M
79.85069 185.7491 189.1528 191.9505 197.05099 199.84869 204.5452 207.9489 215.25121 218.0489 220.74561 225.8461 230.8456 235.94611 239.5417 242.9454 248.24789 251.6516 254.3483 257.75201 262.85251 266.7511 269.5488 274.05341 279.95181 283.25449 288.35501 292.75861 296.16229 299.061 303.36359 306.7673 310.07001 312.86771 316.27139 320.776 325.8765 329.77509 334.27969 338.7843 341.582 344.27869 349.37921 354.47971 359.17621 362.5799 370.37711 375.4776 379.37619 382.9718 386.37549 391.47601"
               y="0"
          id="tspan142">decided which arrived first. To accomplish this without a trusted party, transactions must be</tspan></text></g><g
           id="g146" /><g
           id="g148"><text
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             id="text152"><tspan
     x="0 5.1005001 10.1 15.2005 17.998199 20.7959 25.300501 28.0982 33.299702 36.097401 40.602001 45.601501 50.702 55.7015 60.801998 65.801498 70.306099 74.810699 80.113197 82.809898 86.2136 91.213097 94.616798 97.313499 100.1112 104.6158 109.6153 114.9178 117.7155 125.0178 129.71429 132.411 137.51151 141.9151 146.41969 151.7222 154.5199 159.2164 161.9131 165.9127 170.9122 174.81081 177.60851 182.1131 190.2133 193.011 196.31371 201.4142 205.0098 207.7065 212.80701 217.2106 220.6143 223.412 226.2097 230.71429 233.5M
1199 238.6125 243.0161 248.11659 250.91431 255.11591 257.81259 260.61029 265.91281 268.71051 273.11411 278.2146 281.61829 286.02191 290.71841 293.51611 298.61661 303.81812 306.61581 311.31229 314.009 317.90759 320.70529 325.80579 330.90631 333.70401 338.40051 341.19821 346.19769 348.99539 352.89401 355.69171 360.79221 364.19589 369.3974 372.1951 377.29559 380.80029 383.59799 386.29471 391.3952"
               y="0"
               id="tspan150">publicly announced [1], and we need a system for participants to agree oM
n a single history of the</tspan></text></g><g
           id="g154" /><g
           id="g156"><text
             transform="matrix(1,0,0,-1,108.1,319.2)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text160"><tspan
               x="0 5.1005001 8.4032001 13.5037 17.907301 21.311001 23.9067 26.603399 31.703899 34.299M
599 41.5009 46.601398 49.399101 53.8027 58.903198 61.498901 64.195602 69.296097 73.800697 78.901199 81.405998 88.708298 93.1119 96.515602 101.0202 103.525 106.9287 111.4333 115.8369 120.3415 123.1392 128.2397 132.6433 137.7438 140.33949 145.14709 151.3485 156.34801 160.8526 163.4483 168.4478 172.95239 177.9519 182.4565 186.96111 189.4659 194.56641 198.97 203.47459 208.5751 212.47369 215.0694 220.06889 223.4726 228.47211 233.5726 236.87531 239.47099 242.16769 247.2682 251.7728 254.5705 257.07529 261.5799 264.37759 2M
66.9733 269.67001 274.77051 279.27509 281.77991 284.57761 287.37531 295.17249 299.76801 302.2728 307.37329 310.67599 313.18079 317.68539 322.19 326.5936 331.69409 334.28979 336.98651 340.3902 344.89481 349.9953 353.89389 358.3985 362.90311 365.70081 368.39749 373.49799 378.59851 381.1033 383.60809 386.40579 391.50629"
               y="0"
               id="tspan158">order in which they were received. The payee needs proof that at the time of each transaction, the</tspan></text></g><g
           id="g162" /><g
       id="g164"><text
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             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text168"><tspan
               x="0 7.7972002 12.3018 15.0995 20.200001 23.603701 26.4014 29.1991 34.299599 36.804401 41.9049 45.2076 47.712399 52.812901 57.812401 62.912899 67.417503 71.316101 7M
3.8209 78.3255 83.324997 86.728699 91.233299 95.636902 100.7374 103.3331 106.1308 108.9285 111.4333 118.7356 123.2402 127.1388 129.6436 132.4413 137.54179 142.0464 144.55119 147.8539 150.6516 154.0553 157.9539 160.8526 163.35741 166.76109 171.1647 175.6693 180.1739 182.9716 188.0721 192.47569 197.5762 200.08099"
               y="0"
               id="tspan166">majority of nodes agreed it was the first received. </tspan></text></g><g
           id="g170"><text
             transform="matrix(1,0,0,-1,108.1,278.9)"
            style="font-variant:normal;font-weight:bold;font-size:11.5px;font-family:'Century Schoolbook';-inkscape-font-specification:CenturySchoolbook-Bold;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text174"><tspan
               x="0 6.6009998"
               y="0"
               id="tspan172">3.</tspan></text></g><g
           id="g176"><text
             transform="matrix(1,0,0,-1,133.3,278.9)"
             style="font-variant:normal;font-weight:bold;font-sizM
e:11.5px;font-family:'Century Schoolbook';-inkscape-font-specification:CenturySchoolbook-Bold;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text180"><tspan
               x="0 8.3030005 12.604 23.7015 30.198999 35.994999 40.894001 47.897499 58.994999 66.699997 70.000504 77.705498 84.203003 90.206001 97.209503 103.8105"
               y="0"
               id="tspan178">Timestamp Server</tspan></text></g><g
           id="g182"><text
             transform="matrix(1,0,M
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text186"><tspan
               x="0 6.2013998 11.2009 15.9984 18.796101 22.5937 27.694201 30.491899 35.5924 38.390099 41.187801 46.187302 51.590801 54.287498 61.589802 66.387299 69.084 74.184502 77.487198 82.5877 87.587196 92.687698 96.586304 101.3838 1M
04.0805 109.181 113.5846 118.6851 121.4828 126.5833 130.7849 133.4816 140.78391 143.5816 146.3793 151.78281 154.47951 159.27699 161.97369 164.77139 167.6701 175.4673 179.97189 183.8705 186.6682 191.17281 198.97 204.3735 207.1712 211.06979 215.4734 218.87711 223.9776 228.48219 231.27991 234.07761 239.2791 246.2784 249.0761 251.87379 254.67149 262.46869 266.9733 270.87189 273.66959 278.17419 285.97141 291.37491 294.17261 298.0712 302.57581 305.87851 310.979 315.48361 319.07919 321.87689 329.07819 334.17871 337.48141 M
342.58191 346.78351 349.58121 354.6817 359.88321 362.68091 365.47861 369.98318 375.08371 377.7804 382.88089 388.18341 390.98111"
               y="0"
               id="tspan184">The solution we propose begins with a timestamp server. A timestamp server works by taking a</tspan></text></g><g
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           id="g190"><text
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             id="text194"><tspan
               x="0 5.1005001 9.6050997 13.4027 19.806101 23.603701 28.704201 33.208801 37.006401 42.702801 46.500401 51.600899 54.2976 59.398102 63.902699 70.205101 74.002701 79.103203 83.6987 87.395302 90.193001 92.9907 97.4953 105.3935 110.595 114.2916 117.0893 123.4927 127.1893 132.28979 137.98621 141.7838 144.5815 147.3792 155.17641 159.681 163.57961 166.3773 170.97279M
 178.77 183.8705 188.27409 194.67751 198.3741 202.87869 207.8782 214.2816 217.9782 225.2805 228.0782 233.1787 237.6833 240.481 246.7834 250.58099 255.58051 260.681 265.68051 268.47821 271.27591 275.1745 280.27499 283.07269 288.0722 294.47559 298.17221 300.96991 306.0704 311.76682 315.56439 320.66489 325.16949 328.9671 334.0676 337.8652 341.66281 345.5614 350.56091 355.06549 361.36789 365.1655 369.6701 374.87161 378.66919 381.36591 387.76929 391.46591"
               y="0"
               id="tspan192">hash of a blocM
k of items to be timestamped and widely publishing the hash, such as in a</tspan></text></g><g
           id="g196" /><g
           id="g198"><text
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             id="text202"><tspan
               x="0 5.1005001 9.6050997 16.9074 20.705M
 25.8055 30.310101 35.410599 39.814201 43.813801 47.015499 52.014999 56.014599 59.216301 66.5186 70.417198 74.820801 79.921303 84.425903 87.829597 91.031303 96.131798 101.1313 105.0299 108.5346 111.6353 115.039 120.0385 123.4422 128.54269 131.9464 135.0471 141.74339 147.94479 152.94431 158.0448 161.24651 164.0442 166.8419 174.6391 179.14371 183.0423 185.84 190.4355 198.2327 203.92909 207.1308 212.13029 215.534 220.53349 225.634 230.1386 234.6432 237.84489 240.5416 245.64211 250.1467 253.5504 256.75211 259.5498 264.M
54929 269.64981 272.8515 277.952 282.4566 285.15329 290.25381 293.45551 301.25269 306.35321 310.2518 313.7565 316.85721 321.9577 326.3613 331.46179 336.56229 339.76401 344.1676 349.2681 352.0658 355.96439 358.76208 363.26669 368.9631 372.16479 376.6694 380.07309 383.1738 385.9715 391.07199"
               y="0"
               id="tspan200">newspaper or Usenet post [2-5]. The timestamp proves that the data must have existed at the</tspan></text></g><g
           id="g204" /><g
           id="g206"><text
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             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text210"><tspan
               x="0 2.7976999 5.6964002 13.4936 17.998199 20.593901 23.0987 28.1992 33.1987 38.299198 40.995899 46.096401 51.196899 55.095501 57.8932 62.296799 64.892502 67.488197 70.184898 75.386398 77.982101 82.9M
81598 86.3853 91.384804 95.889397 99.293098 101.8888 104.6865 109.787 112.3827 117.3822 121.8868 124.7855 127.3812 130.0779 135.17841 137.9761 143.0766 145.6723 148.47 153.4695 158.065 160.66071 165.6602 170.16479 174.0634 179.16389 181.7596 186.951 193.05141 197.556 201.95959 207.1611 209.75681 212.5545 215.3522 223.1494 227.65401 231.5526 234.3503 238.9458 246.743 251.84351 254.43919 257.13589 262.23639 266.741 269.5387 274.53821 279.6387 284.14331 288.14291 290.73859 293.4353 298.5358 303.13129 305.63611 310.736M
6 314.03931 318.54391 323.64441 326.34109 331.44159 336.54211 340.54169 343.13739 345.93509 348.73279 356.53 361.03461 364.9332 367.7309 372.2355 380.03271 385.23419 387.8299 390.52661"
               y="0"
               id="tspan208">time, obviously, in order to get into the hash. Each timestamp includes the previous timestamp in</tspan></text></g><g
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           id="g214"><text
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               id="tspan34">To implement a distributed timestamp server on a peer-to-peer basis, we will need to use a proof-</tspan></text></g><g
           id="g38">M
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             id="text42"><tspan
               x="0 5.1005001 8.4032001 11.8069 19.1092 24.1087 27.5124 33.309799 36.511501 40.511101 45.510601 49.409199 52.206902 56.802399 65.306602 68.609299 72.507896 75.305603 83.102798 86.00M
1503 88.799202 93.303802 97.404404 100.6061 103.4038 109.2012 111.8979 119.2002 124.1997 128.7043 137.29939 140.6021 147.2984 151.80299 156.2066 161.4081 163.1049 167.80141 171.0031 178.3054 182.81 186.7086 191.8091 196.31371 200.8183 204.61591 210.4133 213.716 217.11971 222.1192 225.5229 228.72459 232.0273 235.431 239.93559 242.63229 247.7328 252.2374 256.33801 259.5397 262.3374 267.4379 271.84149 277.63889 280.94159 286.04211 290.44571 297.74799 301.64661 306.7471 311.1507 316.25119 320.7558 324.85641 328.15909 3M
33.1586 337.25919 340.56189 347.8642 351.76279 356.16641 361.26691 365.77151 369.27621 372.57889 377.5784 382.67889 386.57751 389.37521 393.2738"
               y="0"
               id="tspan40">of-work system similar to Adam Back's Hashcash [6], rather than newspaper or Usenet posts.</tspan></text></g><g
           id="g44" /><g
           id="g46"><text
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             id="text50"><tspan
               x="0 6.2013998 11.2009 16.200399 19.2001 24.1996 27.6033 32.602798 37.7033 41.006001 44.409698 49.510201 52.812901 56.216599 63.4179 68.518402 71.821098 77.416496 80.416199 83.1129 88.213402 93.212898 98.3134 101.1111 106.2116 110.7162 115.1198 118.0185 121.9171 126.4217 130.9263 135.9258 141.02631 143.82401 148.8235 154.4189 157.41859 160.7213 165M
.72079 169.6194 172.61909 177.51759 180.5173 185.5168 190.02139 192.81911 197.9196 202.8181 205.81779 208.5145 213.61501 218.1196 221.4223 224.422 231.62331 236.7238 241.1274 246.72279 249.7225 254.722 259.22659 263.12521 268.22571 272.6293 277.7298 280.72949 283.72919 287.52679 292.62729 297.1319 302.63641 305.63611 310.14069 314.54431 317.44299 324.7453 327.543 330.3407 335.84521 338.84491 344.44031 351.74261 359.04489 362.44861 367.44809 372.54861 377.64911 380.54779 383.54749 386.2442 391.3447"
               id="tspan48">The proof-of-work involves scanning for a value that when hashed, such as with SHA-256, the</tspan></text></g><g
           id="g52" /><g
           id="g54"><text
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             id="text58"><tspan
         x="0 5.1005001 9.6050997 13.4027 18.7052 21.401899 26.4014 30.906 36.0065 38.703201 43.803699 47.904301 50.601002 57.903301 60.701 63.397701 68.700203 71.396896 75.992401 78.689102 83.688599 88.789101 96.586304 101.6868 106.0904 109.686 112.2817 117.3822 120.8869 123.5836 128.0882 132.49181 135.89549 141.097 143.7937 148.8942 151.69189 154.48959 158.3882 161.0849 166.38741 172.48779 177.5883 182.18381 184.88049 189.3851 194.3846 198.88921 202.29289 206.6965 211.797 216.4935 219.0892 226.39149 231.39101 234M
.79469 239.9962 242.6929 246.0966 250.5002 255.60069 260.7012 263.39789 266.80161 271.30621 276.50769 279.20441 282.00211 286.10269 288.79941 293.203 298.3035 303.30301 308.4035 313.40302 317.90759 323.00809 325.80579 328.60349 333.10809 336.00681 338.70349 341.50119 346.7027 349.39941 352.19711 357.19659 361.8931 364.58981 369.58929 374.68979 382.487 387.58749 391.99109"
               y="0"
               id="tspan56">hash begins with a number of zero bits. The average work required is exponential in the number</M
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           id="g62"><text
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             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text66"><tspan
               x="0 5.1005001 8.4032001 10.9989 15.4025 19.907101 23.310801 28.411301 30.9161 35.9156 38.713299 41.511002 45.510601 M
48.0154 51.419102 55.822701 60.923199 66.023697 68.720398 72.1241 76.6287 81.729202 84.234001 88.637604 93.738098 98.8386 101.3434 105.848 110.2516 115.3521 117.8569 122.9574 127.462 129.9668 134.96629 139.4709 142.8746 145.6723 148.97501 151.77271 156.2773 161.37781 163.8826 168.98309 173.9826 176.57829 180.9819 186.0824 190.58701 194.9906 200.09109 202.88879 205.68649 210.686 215.7865 218.3822 222.7858 225.3815 229.28011 232.0778 237.0773 242.1778 244.97549 249.4801 251.98489 257.08539 261.59 265.3876 270.4881"
               id="tspan64">of zero bits required and can be verified by executing a single hash.</tspan></text></g><g
           id="g68"><text
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             id="text72"><tspan
               x="0 5.5953999 10.6959 M
14.2915 16.988199 22.088699 27.0882 30.6838 33.481499 36.279202 39.0769 46.8741 51.3787 55.277302 58.075001 62.670502 70.467697 75.770203 78.466904 83.567398 88.071999 90.869698 98.070999 103.1715 106.4742 111.5747 114.3724 117.0691 124.3714 129.0679 131.8656 134.6633 142.46049 147.561 150.3587 154.8633 162.66051 167.1651 172.26559 175.2653 178.063 180.7597 185.8602 190.5567 193.3544 198.3539 201.7576 206.7571 211.8576 215.16029 218.564 223.66451 226.96719 230.3709 237.6732 242.6727 246.0764 251.37891 254.17661 259M
.2771 264.47861 267.17529 269.97299 275.07349 279.47711 282.8808 287.38541 295.18259 299.68719 304.78769 307.58539 310.38309 315.3826 320.68509 323.48279 328.17929 330.97699 335.9765 341.077 346.07651 350.58109 355.27759 358.07529 360.772 366.07449 368.87219 371.66989 376.6694"
               y="0"
               id="tspan70">For our timestamp network, we implement the proof-of-work by incrementing a nonce in the</tspan></text></g><g
           id="g74" /><g
           id="g76"><text
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               x="0 5.1005001 7.7972002 12.8977 17.4023 23.0987 26.3004 31.2999 36.400398 39.198101 41.9958 45.5005 48.6012 53.8027 57.004398 62.003899 66.508499 69.2052 74.305702 79.507202 82.7089 85.506599 90.0112 93.212898 96.51560M
2 101.6161 106.6156 111.7161 117.4125 120.6142 123.4119 128.51241 133.017 136.4207 139.62241 144.6219 147.4196 152.5201 157.0247 161.62019 164.7209 167.5186 172.61909 177.7196 180.9213 186.0218 188.71851 193.819 198.2226 203.4241 205.1209 209.7164 212.91811 218.0186 222.52319 226.3208 232.11819 235.3199 238.0166 243.1171 248.3186 251.4193 254.823 259.22659 264.32709 269.42761 272.22531 275.52802 280.03259 285.729 288.93069 293.4353 297.8389 301.24261 306.939 310.14069 315.24121 318.03891 320.83661 324.7352 327.9368M
9 334.93619 342.13751 347.23801 351.74261 356.94409 360.0448 362.8425 367.94299 373.04349 376.24521 382.9415 388.5369"
               y="0"
               id="tspan78">block until a value is found that gives the block's hash the required zero bits. Once the CPU</tspan></text></g><g
           id="g82" /><g
           id="g84"><text
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24519 178.2448 181.5475 187.54691 191.1425 193.8392 198.9397 204.3432 207.9388 212.93829 216.342 221.34151 226.442 229.74471 233.14841 238.2489 241.55161 244.95531 252.2576 257.25711 260.6608 265.76129 269.16501 272.76059 275.45731 280.5578 286.06229 289.56699 294.5665 297.3642 302.46469 306.86829 312.96869 316.47339 320.978 325.38159 330.48209 335.4816 340.58209 344.3797 347.8844 352.88391 358.3884 361.8931 366.39771 371.39719 375.90179 380.90131 386.0018 390.50641"
               y="0"
               id="tspan86"M
>effort has been expended to make it satisfy the proof-of-work, the block cannot be changed</tspan></text></g><g
           id="g90" /><g
           id="g92"><text
             transform="matrix(1,0,0,-1,108.1,586.2)"
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             id="text96"><tspan
               x="0 7.3023 10.1 12.8977M
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258.96399 261.76169 264.55939 267.86209 271.16479 273.86151 278.96201 284.2645 287.46619 294.76849 299.76801 303.17169 308.96909 312.27179 315.06949 320.86691 324.16959 328.57321 333.67371 338.17831 343.1778 348.27829 353.4798 356.7825 359.5802 364.68069 369.8822 373.18491 378.18439 380.98209 386.08261 390.48621"
               y="0"
               id="tspan94">without redoing the work. As later blocks are chained after it, the work to change the block</tspan></text></g><g
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             id="text104"><tspan
               x="0 7.3023 12.3018 17.4023 20.200001 25.300501 27.8053 30.603001 35.602501 40.107101 42.9048 48.005299 53.004799 57.509399 60.105099 63.407799 67.912399 72.911903 78.012398 80.M
810097 85.809601 90.910103 93.414902 97.919502 100.7172 103.5149 106.1106 108.8073 113.9078 118.4124 120.9172 126.0177 128.7144 133.8149 138.3195 143.42 147.3186 149.82339 154.328 157.63071 160.42841 164.933 168.3367 170.9324 173.7301 176.5278"
               y="0"
               id="tspan102">would include redoing all the blocks after it.</tspan></text></g><g
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               x="0 6.2013998 11.2009 15.7964 18.493099 23.492599 26.896299 31.8958 36.9963 40.299 43.702702 48.8032 52.1059 55.509602 62.710899 67.811401 71.114098 76.315598 79.012299 83.516899 86.314598 90.112198 95.313698 98.010399 101.909 107.0095 109.7062 114.8067 119.3113 123.3109 126.0076 128.7043 133.80479 138.4003 140.996M
 146.0965 149.3992 154.49969 159.49921 162.29691 166.8015 174.8007 177.39639 182.4969 185.9006 188.59731 193.5968 198.10139 200.89909 205.3027 208.8074 216.6046 219.4023 224.50281 227.19949 232.3 237.5015 240.0972 243.3999 247.9045 253.005 256.30771 260.81229 264.71091 269.21552 274.31601 277.11371 281.61829 284.41599 287.21371 292.2132 297.4147 300.01041 302.80811 308.00961 310.60529 318.4025 322.9071 325.7048 330.8053 334.20901 337.00671 339.80441 345.00589 347.60159 352.6011 357.10571 361.61029 364.40799 368.306M
61 371.10431 376.2048"
               y="0"
               id="tspan108">The proof-of-work also solves the problem of determining representation in majority decision</tspan></text></g><g
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               x="0 7.7972002 12.3018 17.4023 20.200001 25.199499 30.299999 32.9967 38.390099 41.7938 45.197498 47.894199 50.691898 55.7924 60.387901 62.983601 70.7808 75.2854 78.083099 83.183601 86.587303 89.385002 92.182701 97.384201 99.979897 107.2822 111.7868 115.1905 119.786 122.3817 127.4822 131.9868 135.88541 140.289 145.49049 148.18719 153.2877 158.3882 161.0849 166.0844 171.18491 175.5885 178.9922 182.3959 187.9913 191.395 195.7986 200.89909 205.89861 209.30231 213.806M
9 217.70551 221.6041 225.1088 230.10831 235.2088 239.6124 243.0161 248.11659 253.1161 255.9138 260.4184 263.0141 265.71078 268.50851 271.4072 274.10391 278.50751 283.608 288.7085 291.40521 296.60669 299.30341 304.4039 308.90851 311.60519 315.50381 320.5033 325.60379 330.70432 335.10791 338.5116 341.3093 345.8139 351.01541 353.7121 358.81259 363.91309 366.50879 371.0134 376.11389 381.1134 386.11292 391.21341"
               y="0"
               id="tspan116">making. If the majority were based on one-IP-address-one-vM
ote, it could be subverted by anyone</tspan></text></g><g
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             id="text126"><tspan
               x="0 4.5046 9.6050997 12.4028 18.301201 22.3008 25.098499 31.6029 35.703499 M
40.208099 43.005798 45.702499 50.803001 55.307598 59.812199 62.609901 68.508301 72.507896 80.305099 84.8097 89.910202 96.414597 100.5152 103.8179 109.4133 113.4129 117.4125 126.9166 132.4211 135.8248 140.8243 146.0258 149.32851 152.73219 157.8327 161.13541 164.53909 171.7404 176.8409 180.1436 186.73891 190.73849 193.53619 198.9397 202.9393 207.44389 211.3425 215.2411 219.7457 224.84621 227.64391 230.4416 234.9462 237.7439 240.5416 247.04601 251.04559 256.14609 261.1456 265.65021 269.05389 275.75021 281.34561 288.64M
789 292.05161 297.05109 302.15161 306.55521 309.95889 315.05939 320.0589 322.8566 327.36121 331.36081 340.6629 346.86429 351.8638 357.86319 361.86279 369.66 374.16461 376.96231 382.06281 385.46649 388.26419 391.06189"
               y="0"
               id="tspan124">able to allocate many IPs. Proof-of-work is essentially one-CPU-one-vote. The majority</tspan></text></g><g
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             id="text134"><tspan
               x="0 5.1005001 9.5040998 14.0087 16.8064 20.705 23.502701 28.603201 33.804699 36.602402 39.400101 43.500702 46.197399 49.500099 54.0047 59.105202 62.407902 66.912498 70.811096 75.315697 80.416199 83.213898 87.6175 92.919998 95.616699 100.7172 105.9187 108.6154 111.4131 116.4126M
 121.1091 123.8058 126.6035 131.603 136.70351 141.804 146.30859 150.2072 153.1059 155.90359 160.30721 165.4077 169.91229 172.60899 177.7095 180.4062 183.10291 190.4052 195.50571 198.30341 202.707 208.00951 210.70621 215.8067 220.31129 224.3109 227.0076 229.8053 234.90581 239.5013 242.299 247.29849 250.70219 255.1058 259.61041 262.40811 266.91269 270.81131 273.811 276.6087 281.60818 285.0119 290.01141 295.11191 298.41461 301.8183 306.91879 310.2215 313.62521 320.82651 325.927 329.22971 334.5322 337.22891 341.73349 3M
44.93521 348.23792 353.33841 356.7421 359.64081 362.43851 365.13519 370.23569 375.2352 379.73981 383.6384 386.4361 390.9407"
               y="0"
               id="tspan132">decision is represented by the longest chain, which has the greatest proof-of-work effort invested</tspan></text></g><g
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           id="g138"><text
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               x="0 2.7976999 8.2011995 11.0999 13.8976 16.695299 19.594 25.694401 29.098101 32.794701 35.693401 40.490898 43.389599 51.186798 55.691399 58.489101 63.488602 66.892303 69.690002 72.588699 77.992203 80.789902 85.890404 89.586998 92.485703 99.181999 104.7774 112.4736 115.2713 120.3718 125.3713 132.6736 137.17821 140.8748 143.7735 146.5712 150.87379 153.77251 M
158.1761 163.2766 168.37711 171.07381 174.47749 179.578 182.3757 185.1734 189.577 195.0815 197.98019 203.0807 208.38319 211.28191 216.2814 221.3819 226.38139 230.886 234.78461 237.9863 240.88499 245.88451 250.985 255.9845 260.48911 264.3877 267.28641 270.18509 272.98279 277.9823 282.8808 285.77951 290.77899 295.87949 300.879 305.38361 309.2822 312.48389 315.3826 319.78619 324.88669 329.3913 332.08801 337.5925 340.49121 347.79349 350.59119 353.38889 356.48959 359.38831 364.4888 367.7915 372.892 380.48721 383.38589 3M
               y="0"
               id="tspan140">in it. If a majority of CPU power is controlled by honest nodes, the honest chain will grow the</tspan></text></g><g
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               x="0 3.3027 7.8982 11.7968 14.5945 19.0991 22.9977 26.4014 29.6031 34.006699 39.107201 44.8036 47.904301 52.903801 58.004299 60.701 65.801498 70.306099 74.810699 79.911201 83.011902 87.516502 92.616997 98.212402 101.3131 105.8177 110.9182 118.7154 123.7149 128.2195 131.0172 133.8149 138.91541 144.6118 147.71249 152.1161 157.2166 161.72121 164.51891 169.6194 173.51801 176.6187 183.315 188.71851 194.4149 197.51559 205.31281 210.4133 215.51379 218.31149 221.71519 22M
7.31059 230.4113 235.5118 238.6125 243.713 248.21761 252.1162 255.5199 258.62061 263.7211 266.41779 271.51831 276.02289 281.12341 284.22409 287.3248 291.82941 297.52579 300.6265 305.1311 307.9288 310.7265 315.23111 319.6347 324.7352 329.23981 333.23941 336.34009 343.54141 348.64191 353.7424 356.43909 362.1355 365.33719 370.3367 374.84131 379.84079 384.94131 388.04199 390.83969"
               y="0"
               id="tspan148">fastest and outpace any competing chains. To modify a past block, an attacker would have M
to</tspan></text></g><g
           id="g152" /><g
           id="g154"><text
             transform="matrix(1,0,0,-1,108.1,417.8)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text158"><tspan
               x="0 3.4037001 7.8073001 12.9078 18.109301 20.806 23.603701 28.603201 33.299702 35.996399 40.995899 44.399601 M
49.399101 54.499599 57.802299 61.206001 66.306503 69.6092 73.012901 80.315201 85.314697 88.718399 93.919899 96.6166 101.7171 105.2218 107.8175 110.6152 115.7157 120.3112 123.0079 128.1084 130.8051 135.90559 140.3092 145.61169 148.3084 152.71201 157.8125 163.01401 165.71069 170.2153 173.013 175.9117 178.6084 183.70889 186.40559 191.5061 195.9097 201.01019 205.11079 207.8075 212.3121 215.61481 218.41251 222.9171 226.5127 229.1084 231.9061 234.90581 237.60249 242.0061 247.1066 252.30811 255.00481 257.70151 262.802 267M
.30661 272.50809 275.2048 279.70941 284.21399 287.01169 291.41531 296.7178 299.31351 304.414 309.61551 312.31219 319.6145 322.4122 325.10889 330.41141 333.00711 337.51169 342.5112 347.81369 350.40939 354.30801 359.40851 362.71121 367.81171 372.31631 376.2149 380.31549 383.01221 385.80991 390.9104"
               y="0"
               id="tspan156">redo the proof-of-work of the block and all blocks after it and then catch up with and surpass the</tspan></text></g><g
           id="g160" /><g
           id="g162"><texM
             transform="matrix(1,0,0,-1,108.1,406.2)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text166"><tspan
               x="0 7.3023 12.3018 15.7055 20.806 23.310801 28.411301 31.714001 34.3097 37.006401 42.106899 46.6115 49.116299 54.216801 59.216301 64.316803 68.821404 72.720001 75.5177 78.022499 83.123M
001 88.122498 93.223 97.7276 101.6262 104.131 109.0396 117.7357 122.2403 124.7451 132.04739 134.84509 137.64281 140.44051 143.03619 146.8338 151.9343 157.03481 164.3371 166.8419 169.6396 174.1442 176.94189 181.4465 184.8502 187.355 190.0517 195.15221 199.6568 202.4545 205.0502 207.7469 212.8474 217.35201 219.8568 224.95731 228.25999 233.3605 238.36 242.86459 247.9651 250.7628 253.5605 256.35818 259.15591 264.25641 266.7612 271.86169 275.1644 277.66919 282.1738 284.67859 288.57721 291.37491 296.4754 303.77771 308.28M
229 311.686 314.1908 318.6954 321.4931 324.2908 328.79541 333.19901 338.2995 342.80411 346.20779 348.71259 353.11621 357.62079 360.41849 364.9231 370.02359 372.72031 377.8208 382.9213 385.42609 390.52661"
               y="0"
               id="tspan164">work of the honest nodes. We will show later that the probability of a slower attacker catching up</tspan></text></g><g
           id="g168" /><g
           id="g170"><text
             transform="matrix(1,0,0,-1,108.1,394.5)"
             style="font-variant:normaM
l;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text174"><tspan
               x="0 5.1005001 7.8982 15.6954 18.493099 23.593599 26.3913 30.2899 35.3904 39.895 43.793598 46.298401 50.803001 55.802502 60.903 65.902496 71.002998 75.507599 80.608101 83.4058 86.203499 90.708099 93.505798 96.303497 101.303 103.8078 108.3124 112.312 114.8168 118.7154 123.7149 12M
8.8154 132.714 137.2186 142.21809 147.3186 151.8232 156.92371 159.72141 162.2262 167.32671 170.02341 175.1239 179.5275 184.62801 188.62759 191.1324 195.63699 198.9397 203.44431 206.03999 210.4436 215.5441 220.54359 225.0482 230.1487"
               y="0"
               id="tspan172">diminishes exponentially as subsequent blocks are added.</tspan></text></g><g
           id="g176"><text
             transform="matrix(1,0,0,-1,122.5,382.9)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;fM
ont-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text180"><tspan
               x="0 5.5044999 10.504 13.0997 17.5033 22.6038 30.400999 35.501499 39.905102 45.0056 48.904202 53.408798 56.206501 60.711102 63.306801 66.609497 71.709999 75.113701 77.6185 80.315201 85.415703 89.920303 93.323997 97.828598 102.3332 106.2318 108.9285 114.029 119.1295 121.6343 126.7348 131.1384 134.5421 139.64259 146.84M
39 151.3485 154.7522 159.25681 161.7616 165.6602 170.7607 175.2653 179.6689 184.76939 187.2742 191.77879 196.77831 201.8788 204.4745 209.474 213.97861 217.38229 222.38181 225.1795 230.179 235.2795 237.7843 240.582 245.6825 248.48019 252.9848 256.28751 260.79211 264.6907 267.58939 270.09421 272.89191 277.9924 280.49719 283.7999 288.90039 293.8999 299.0004 301.7981 306.79761 311.8981 314.40289 319.50339 324.5029 329.60339 334.108 338.00659 340.51141 345.61191 350.61139 355.116 358.51971 361.02451 363.8222 366.6199 37M
               y="0"
               id="tspan178">To compensate for increasing hardware speed and varying interest in running nodes over time,</tspan></text></g><g
           id="g182" /><g
           id="g184"><text
             transform="matrix(1,0,0,-1,108.1,371.2)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"M
             id="text188"><tspan
               x="0 2.7976999 7.8982 12.7967 15.6954 20.694901 24.0986 29.098101 34.198601 37.501301 40.904999 46.005501 49.308201 52.711899 60.014198 65.013702 68.417397 73.921898 76.820602 81.921097 84.718803 87.920502 91.223198 94.020897 98.525497 103.626 106.4237 109.2214 114.6249 117.6246 120.4223 124.7249 127.6236 132.72411 137.2287 139.9254 144.42999 147.83369 155.63091 158.4286 163.5291 168.03371 173.53819 176.4369 181.5374 186.9409 189.8396 194.7381 197.6368 205.43401 210.M
5345 215.63499 218.3317 223.43221 228.93671 231.8354 236.34 241.33949 245.8441 249.2478 253.6514 258.75189 263.65039 266.5491 269.3468 273.85141 277.0531 282.05261 286.55719 289.35489 292.15259 297.25311 302.7576 305.65631 310.05991 315.56439 318.4631 322.96771 328.06821 332.4718 335.87549 340.3801 345.37961 350.27811 353.2778 358.27731 363.37781 371.17499 376.27551 380.67911 384.47672 387.47641 392.5769"
               y="0"
               id="tspan186">the proof-of-work difficulty is determined by a moving averagM
e targeting an average number of</tspan></text></g><g
           id="g190" /><g
           id="g192"><text
             transform="matrix(1,0,0,-1,108.1,359.6)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text196"><tspan
               x="0 5.1005001 7.7972002 12.8977 17.4023 22.5028 26.4014 28.9062 34.006699 38.41M
0301 41.813999 44.409698 49.409199 54.509701 59.509201 62.3069 64.811699 69.912201 73.315903 76.618599 79.123398 81.921097 87.021599 91.526199 96.626701 98.323502 101.7272 106.2318 108.7366 113.8371 118.2407 123.3412 127.8458 131.1485 135.65311 138.45081 142.9554 148.05589 150.5607 153.3584 158.35789 163.4584 165.9632 169.2659 173.8614 177.75999 180.55769 183.1534 185.6582 188.3549 193.4554 197.96001 200.55569 205.55521 208.35291 211.5546 214.8573 217.655 222.15961 227.2601 230.0578 232.8555 237.95599 240.4608 243.M
2585 248.258 252.7626 256.16629 260.6709 265.17551 269.0741 273.5787 277.47729"
               y="0"
               id="tspan194">blocks per hour. If they're generated too fast, the difficulty increases.</tspan></text></g><g
           id="g198"><text
             transform="matrix(1,0,0,-1,108.1,330.9)"
             style="font-variant:normal;font-weight:bold;font-size:11.5px;font-family:'Century Schoolbook';-inkscape-font-specification:CenturySchoolbook-Bold;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rulM
e:nonzero;stroke:none"
             id="text202"><tspan
               x="0 6.6009998"
               y="0"
               id="tspan200">5.</tspan></text></g><g
           id="g204"><text
             transform="matrix(1,0,0,-1,133.3,330.9)"
             style="font-variant:normal;font-weight:bold;font-size:11.5px;font-family:'Century Schoolbook';-inkscape-font-specification:CenturySchoolbook-Bold;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text208"><tspan
       x="0 9.6025 16.203501 21.102501 31.302999 38.306499 44.309502"
               y="0"
               id="tspan206">Network</tspan></text></g><g
           id="g210"><text
             transform="matrix(1,0,0,-1,108.1,311.8)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text214"><tspan
               x="0 6.2013M
998 11.2009 15.7055 18.301201 22.1998 24.997499 29.4011 34.501598 38.501202 41.006001 43.702702 48.8032 51.398899 54.701599 59.802101 64.801598 67.397301 70.094002 75.194504 79.699097 82.203903 87.304398 91.808998 94.606697 101.808 106.9085 110.2112 115.3117 117.9074 122.311 125.7147 130.2193 132.72411 137.2287 141.1273 143.72301 147.0257 152.12621 154.9239 157.62061 162.7211 170.02341 173.922"
               y="0"
               id="tspan212">The steps to run the network are as follows:</tspan></text></g><g
     id="g216"><text
             transform="matrix(1,0,0,-1,122.5,288.5)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text220"><tspan
               x="0 5.1005001"
               y="0"
               id="tspan218">1)</tspan></text></g><g
           id="g222"><text
             transform="matrix(1,0,0,-1,140.5,288M
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text226"><tspan
               x="0 7.3023 11.8069 19.1092 21.614 24.411699 27.815399 32.219002 37.3195 41.218102 45.722698 50.227299 53.025002 55.822701 60.822201 65.922699 69.922302 72.427101 76.931702 80.234398 84.738998 87.334702 92.334198 95.7379 100.7374 105.24M
2 110.2415 114.7461 119.2507 123.1493 126.048 128.5528 131.35049 136.451 138.9558 143.4604 146.2581 149.0558 151.56059 156.6611 161.6606 166.76109 171.2657 175.16431"
               y="0"
               id="tspan224">New transactions are broadcast to all nodes.</tspan></text></g><g
           id="g228"><text
             transform="matrix(1,0,0,-1,122.5,276.8)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;wriM
ting-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text232"><tspan
               x="0 5.1005001"
               y="0"
               id="tspan230">2)</tspan></text></g><g
           id="g234"><text
             transform="matrix(1,0,0,-1,140.5,276.8)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:nM
             id="text238"><tspan
               x="0 6.2013998 10.706 15.1096 20.2101 22.714899 27.815399 32.814899 37.915401 42.419998 44.924801 49.3284 54.428902 57.226601 60.0243 64.5289 69.033501 71.8312 75.830803 78.335602 83.335098 87.839699 95.141998 97.646797 100.4445 103.8482 108.2518 113.3523 117.2509 121.7555 126.2601 129.0578 131.8555 136.95599 142.0565 145.95509 148.4599 151.2576 156.35809 159.05479 164.1553 166.75101 171.1546 173.75031 178.7498 181.5475 186.64799 191.05161 196.1521 198.65691"
               id="tspan236">Each node collects new transactions into a block. </tspan></text></g><g
           id="g240"><text
             transform="matrix(1,0,0,-1,122.5,265.2)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text244"><tspan
               x="0 5.1005001"
               y="0"
           id="tspan242">3)</tspan></text></g><g
           id="g246"><text
             transform="matrix(1,0,0,-1,140.5,265.2)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text250"><tspan
               x="0 6.2013998 10.706 15.1096 20.2101 22.714899 27.815399 32.814899 37.915401 42.419998 44.924801 52.126099 57.M
226601 60.630299 65.730797 69.629402 72.134201 77.234703 82.2342 84.738998 88.1427 90.940399 95.939903 101.0404 103.8381 108.8376 113.9381 116.4429 120.9475 123.5432 128.54269 131.34039 134.5421 137.8448 140.6425 145.14709 150.2476 153.0453 155.843 158.34779 163.4483 166.75101 171.8515 176.952 180.2547 183.6584 188.7589 192.0616 195.4653 202.6666 207.76711 211.06979 216.1703 218.76601 222.0687 227.06821 230.47189 233.0676 235.8653 238.66299 242.5616 245.06641 250.1669 252.9646 257.96411 262.46869 267.56921"
               id="tspan248">Each node works on finding a difficult proof-of-work for its block.</tspan></text></g><g
           id="g252"><text
             transform="matrix(1,0,0,-1,122.5,253.5)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text256"><tspan
               x="0 5.1005001"
               id="tspan254">4)</tspan></text></g><g
           id="g258"><text
             transform="matrix(1,0,0,-1,140.5,253.5)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text262"><tspan
               x="0 9.5040998 14.6046 19.0082 24.1087 26.704399 31.209 33.713799 38.713299 43.813801 48.813301 53M
.317902 55.822701 59.226398 62.024101 67.023598 72.1241 76.022697 78.618401 83.123001 85.6278 90.627296 94.030998 99.030502 104.131 107.4337 110.8374 115.9379 119.2406 122.6443 129.94659 134.94611 138.34979 143.4503 145.95509 148.4599 151.2576 154.0553 156.651 161.6505 165.0542 170.0537 174.5583 179.5578 184.06239 188.567 192.46561 195.3643 199.26289 201.7677 204.5654 209.66589 214.1705 216.67529 221.7758 224.4725 229.573 233.97659 239.0771 241.67281 244.36951 249.47 251.97479 256.4794 259.2771 262.0748 264.6705 26M
9.67001 274.77051 279.76999 284.2746 288.17319"
               y="0"
               id="tspan260">When a node finds a proof-of-work, it broadcasts the block to all nodes.</tspan></text></g><g
           id="g264"><text
             transform="matrix(1,0,0,-1,122.5,241.9)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
               x="0 5.1005001"
               y="0"
               id="tspan266">5)</tspan></text></g><g
           id="g270"><text
             transform="matrix(1,0,0,-1,140.5,241.9)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text274"><tspan
               x="0 7.3023 12.3018 17.4023 21.9069 25M
.8055 28.401199 32.804798 37.309399 41.813999 46.217602 51.3181 54.216801 56.7216 59.418301 64.518799 69.023399 71.528198 76.6287 79.426399 84.425903 88.930496 94.030998 96.535797 101.6363 106.6358 109.4335 114.534 117.0388 119.8365 123.2402 125.745 130.2496 133.0473 135.845 138.34979 141.14751 144.55119 148.9548 154.0553 157.9539 162.4585 166.9631 169.7608 172.5585 177.558 182.65849 186.6581 189.1629 191.9606 197.0611 199.5659 202.3636 205.1613 207.66611 212.1707 215.5744 220.07899 222.5838 227.5833 232.08791 234.M
8856 237.6833 242.7838 245.2886 249.7932 254.79269 259.89319 262.39801 267.4985 272.49799 275.29568 277.89139 282.29501 285.09271 288.4964 293.00101 297.4046 302.5051 307.60559 310.11041 314.009 319.1095 323.51309 328.61359 331.41129"
               y="0"
               id="tspan272">Nodes accept the block only if all transactions in it are valid and not already spent.</tspan></text></g><g
           id="g276"><text
             transform="matrix(1,0,0,-1,122.5,230.2)"
             style="font-variant:normal;font-wM
eight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text280"><tspan
               x="0 5.1005001"
               y="0"
               id="tspan278">6)</tspan></text></g><g
           id="g282"><text
             transform="matrix(1,0,0,-1,140.5,230.2)"
             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-M
font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
             id="text286"><tspan
               x="0 7.3023 12.3018 17.4023 21.9069 26.0075 28.704201 33.1078 38.208302 43.207802 46.6115 51.1161 55.014702 59.115299 61.812 64.508698 69.6092 74.1138 76.911499 80.507103 83.102798 87.607399 92.112 96.6166 101.0202 106.1207 108.9184 113.423 118.4225 122.9271 127.6236 130.2193 135.31979 138.82449 141.52119 144.2179 149.31841 154.01489 156.71159 161.71111 1M
64.5088 169.5083 174.01289 179.2144 181.9111 187.0116 192.2131 194.80881 202.1111 207.21159 210.5143 215.61481 218.41251 223.412 228.71449 231.3102 236.41071 241.6122 244.3089 248.71249 252.1162 256.62079 261.1254 263.9231 266.61981 271.72031 276.92181 279.6185 282.4162 287.51669 292.11221 294.8089 299.80841 304.31299 309.41351 312.31219 315.00891 320.10941 322.80609 327.90659 332.31021 337.6127 340.30939 343.0061 348.30859 351.00531 353.702 358.80249"
               y="0"
               id="tspan284">Nodes expressM
 their acceptance of the block by working on creating the next block in the</tspan></text></g><g
           id="g288" /><g
           id="g290"><text
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             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
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text/plain;charset=utf-8
John1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
John1:2 The same was in the beginning with God.
John1:3 All things were made by him; and without him was not any thing made that was made.
John1:4 In him was life; and the life was the light of men.
John1:5 And the light shineth in darkness; and the darkness comprehended it not.
John1:6 There was a man sent from God, whose name was John.
John1:7 The same came for a witness, to bear witness of the Light, that all men througM
h him might believe.
John1:8 He was not that Light, but was sent to bear witness of that Light.
John1:9 That was the true Light, which lighteth every man that cometh into the world.
John1:10 He was in the world, and the world was made by him, and the world knew him not.
John1:11 He came unto his own, and his own received him not.
John1:12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
John1:13 Which were born, not of blood, nor of the will M
of the flesh, nor of the will of man, but of God.
John1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
John1:15 John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.
John1:16 And of his fulness have all we received, and grace for grace.
John1:17 For the law was given by Moses, but grace and truth came by Jesus Christ.
John1:18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
John1:19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?
John1:20 And he confessed, and denied not; but confessed, I am not the Christ.
John1:21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.
John1:22 Then said they unto him, Who art thou? that we may give aM
n answer to them that sent us. What sayest thou of thyself?
John1:23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.
John1:24 And they which were sent were of the Pharisees.
John1:25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?
John1:26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;
John1:27 He it is, who cM
oming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.
John1:28 These things were done in Bethabara beyond Jordan, where John was baptizing.
John1:29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
John1:30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.
John1:31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptiM
John1:32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
John1:33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.
John1:34 And I saw, and bare record that this is the Son of God.
John1:35 Again the next day after John stood, and two of his disciples;
John1:36 And looking upon JesM
us as he walked, he saith, Behold the Lamb of God!
John1:37 And the two disciples heard him speak, and they followed Jesus.
John1:38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?
John1:39 He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.
John1:40 One of the two which heard John speak, and followed him, was AnM
drew, Simon Peter's brother.
John1:41 He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.
John1:42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.
John1:43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.
John1:44 Now Philip was of Bethsaida, the city of Andrew and PeteM
John1:45 Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.
John1:46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.
John1:47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!
John1:48 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip cM
alled thee, when thou wast under the fig tree, I saw thee.
John1:49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.
John1:50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.
John1:51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.
John2:1 And the third M
day there was a marriage in Cana of Galilee; and the mother of Jesus was there:
John2:2 And both Jesus was called, and his disciples, to the marriage.
John2:3 And when they wanted wine, the mother of Jesus saith unto him, They have no wine.
John2:4 Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.
John2:5 His mother saith unto the servants, Whatsoever he saith unto you, do it.
John2:6 And there were set there six waterpots of stone, after the manner of the purifying of the JeM
ws, containing two or three firkins apiece.
John2:7 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.
John2:8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.
John2:9 When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,
John2:10 And saith unto him, Every man at the beginning doth set forM
th good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.
John2:11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.
John2:12 After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days.
John2:13 And the Jews' passover was at hand, and Jesus went up to Jerusalem,
John2:14 And found in the temple those that soldM
 oxen and sheep and doves, and the changers of money sitting:
John2:15 And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables;
John2:16 And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise.
John2:17 And his disciples remembered that it was written, The zeal of thine house hath eaten me up.
John2:18 Then answered the Jews and said unto hM
im, What sign shewest thou unto us, seeing that thou doest these things?
John2:19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.
John2:20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?
John2:21 But he spake of the temple of his body.
John2:22 When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had sM
John2:23 Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.
John2:24 But Jesus did not commit himself unto them, because he knew all men,
John2:25 And needed not that any should testify of man: for he knew what was in man.
John3:1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
John3:2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man cM
an do these miracles that thou doest, except God be with him.
John3:3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
John3:4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?
John3:5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
John3:6 That which is born of thM
e flesh is flesh; and that which is born of the Spirit is spirit.
John3:7 Marvel not that I said unto thee, Ye must be born again.
John3:8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.
John3:9 Nicodemus answered and said unto him, How can these things be?
John3:10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?
John3:11 Verily, verily, I saM
y unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.
John3:12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?
John3:13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.
John3:14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
John3:15 That whosoever believeth in him should not perish, but haM
John3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
John3:17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
John3:18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
John3:19 And this is the condemnation, that light is comM
e into the world, and men loved darkness rather than light, because their deeds were evil.
John3:20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.
John3:21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
John3:22 After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized.
John3:23 And John also was baptizing in Aenon near to SM
alim, because there was much water there: and they came, and were baptized.
John3:24 For John was not yet cast into prison.
John3:25 Then there arose a question between some of John's disciples and the Jews about purifying.
John3:26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.
John3:27 John answered and said, A man can receive nothing, except it be given him from heaven.
selves bear me witness, that I said, I am not the Christ, but that I am sent before him.
John3:29 He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled.
John3:30 He must increase, but I must decrease.
John3:31 He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all.
John3:32 And what heM
 hath seen and heard, that he testifieth; and no man receiveth his testimony.
John3:33 He that hath received his testimony hath set to his seal that God is true.
John3:34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.
John3:35 The Father loveth the Son, and hath given all things into his hand.
John3:36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.
n therefore the LORD knew how the Pharisees had heard that Jesus made and baptized more disciples than John,
John4:2 (Though Jesus himself baptized not, but his disciples,)
John4:3 He left Judaea, and departed again into Galilee.
John4:4 And he must needs go through Samaria.
John4:5 Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.
John4:6 Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well:M
 and it was about the sixth hour.
John4:7 There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink.
John4:8 (For his disciples were gone away unto the city to buy meat.)
John4:9 Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.
John4:10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou M
wouldest have asked of him, and he would have given thee living water.
John4:11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?
John4:12 Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?
John4:13 Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again:
John4:14 But whosoever drinketh of the water that I shall give him shall neM
ver thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.
John4:15 The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.
John4:16 Jesus saith unto her, Go, call thy husband, and come hither.
John4:17 The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband:
John4:18 For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst tM
John4:19 The woman saith unto him, Sir, I perceive that thou art a prophet.
John4:20 Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship.
John4:21 Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.
John4:22 Ye worship ye know not what: we know what we worship: for salvation is of the Jews.
John4:23 But the hour cometh, and now is, when the true worshippeM
rs shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.
John4:24 God is a Spirit: and they that worship him must worship him in spirit and in truth.
John4:25 The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.
John4:26 Jesus saith unto her, I that speak unto thee am he.
John4:27 And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why taM
lkest thou with her?
John4:28 The woman then left her waterpot, and went her way into the city, and saith to the men,
John4:29 Come, see a man, which told me all things that ever I did: is not this the Christ?
John4:30 Then they went out of the city, and came unto him.
John4:31 In the mean while his disciples prayed him, saying, Master, eat.
John4:32 But he said unto them, I have meat to eat that ye know not of.
John4:33 Therefore said the disciples one to another, Hath any man brought him ought to eat?
4:34 Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.
John4:35 Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.
John4:36 And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.
John4:37 And herein is that saying true, One soweth, and another reapeth.
ent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours.
John4:39 And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did.
John4:40 So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.
John4:41 And many more believed because of his own word;
John4:42 And said unto the woman, Now we believe, not because of thy sayingM
: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.
John4:43 Now after two days he departed thence, and went into Galilee.
John4:44 For Jesus himself testified, that a prophet hath no honour in his own country.
John4:45 Then when he was come into Galilee, the Galilaeans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast.
John4:46 So Jesus came again into Cana of Galilee, where he made the water wine.M
 And there was a certain nobleman, whose son was sick at Capernaum.
John4:47 When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.
John4:48 Then said Jesus unto him, Except ye see signs and wonders, ye will not believe.
John4:49 The nobleman saith unto him, Sir, come down ere my child die.
John4:50 Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had sM
poken unto him, and he went his way.
John4:51 And as he was now going down, his servants met him, and told him, saying, Thy son liveth.
John4:52 Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him.
John4:53 So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.
John4:54 This is again the second miracle that Jesus did, when he was come out of JudaeaM
John5:1 After this there was a feast of the Jews; and Jesus went up to Jerusalem.
John5:2 Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.
John5:3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.
John5:4 For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made wholeM
 of whatsoever disease he had.
John5:5 And a certain man was there, which had an infirmity thirty and eight years.
John5:6 When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?
John5:7 The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.
John5:8 Jesus saith unto him, Rise, take up thy bed, and walk.
John5:9 And immediately the man was mM
ade whole, and took up his bed, and walked: and on the same day was the sabbath.
John5:10 The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.
John5:11 He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.
John5:12 Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?
John5:13 And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in thaM
John5:14 Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.
John5:15 The man departed, and told the Jews that it was Jesus, which had made him whole.
John5:16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.
John5:17 But Jesus answered them, My Father worketh hitherto, and I work.
John5:18 Therefore the Jews sought the more to kill him, becauseM
 he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.
John5:19 Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.
John5:20 For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.
John5:21 For as the Father raiseth up tM
he dead, and quickeneth them; even so the Son quickeneth whom he will.
John5:22 For the Father judgeth no man, but hath committed all judgment unto the Son:
John5:23 That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.
John5:24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
John5:26 For as the Father hath life in himself; so hath he given to the Son to have life in himself;
John5:27 And hath given him authority to execute judgment also, because he is the Son of man.
John5:28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
John5:29 And shall come forth; they that have done goodM
, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
John5:30 I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.
John5:31 If I bear witness of myself, my witness is not true.
John5:32 There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.
John5:33 Ye sent unto John, and he bare witness unto the truth.
n5:34 But I receive not testimony from man: but these things I say, that ye might be saved.
John5:35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light.
John5:36 But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
John5:37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen M
John5:38 And ye have not his word abiding in you: for whom he hath sent, him ye believe not.
John5:39 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.
John5:40 And ye will not come to me, that ye might have life.
John5:41 I receive not honour from men.
John5:42 But I know you, that ye have not the love of God in you.
John5:43 I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive.
5:44 How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?
John5:45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust.
John5:46 For had ye believed Moses, ye would have believed me: for he wrote of me.
John5:47 But if ye believe not his writings, how shall ye believe my words?
John6:1 After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.
John6:2 And a great multitudM
e followed him, because they saw his miracles which he did on them that were diseased.
John6:3 And Jesus went up into a mountain, and there he sat with his disciples.
John6:4 And the passover, a feast of the Jews, was nigh.
John6:5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?
John6:6 And this he said to prove him: for he himself knew what he would do.
John6:7 Philip answered him, Two hundred pennyworth of bread iM
s not sufficient for them, that every one of them may take a little.
John6:8 One of his disciples, Andrew, Simon Peter's brother, saith unto him,
John6:9 There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?
John6:10 And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.
John6:11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciplesM
 to them that were set down; and likewise of the fishes as much as they would.
John6:12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.
John6:13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.
John6:14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.
John6:15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.
John6:16 And when even was now come, his disciples went down unto the sea,
John6:17 And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them.
John6:18 And the sea arose by reason of a great wind that blew.
John6:19 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walkingM
 on the sea, and drawing nigh unto the ship: and they were afraid.
John6:20 But he saith unto them, It is I; be not afraid.
John6:21 Then they willingly received him into the ship: and immediately the ship was at the land whither they went.
John6:22 The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away aM
John6:23 (Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:)
John6:24 When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.
John6:25 And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?
John6:26 Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because yM
e saw the miracles, but because ye did eat of the loaves, and were filled.
John6:27 Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.
John6:28 Then said they unto him, What shall we do, that we might work the works of God?
John6:29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.
John6:30 They said therefore unto him, What sign shewest M
thou then, that we may see, and believe thee? what dost thou work?
John6:31 Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat.
John6:32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.
John6:33 For the bread of God is he which cometh down from heaven, and giveth life unto the world.
John6:34 Then said they unto him, Lord, evermore give us this bread.
And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
John6:36 But I said unto you, That ye also have seen me, and believe not.
John6:37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.
John6:38 For I came down from heaven, not to do mine own will, but the will of him that sent me.
John6:39 And this is the Father's will which hath sent me, that of all which he hath given me IM
 should lose nothing, but should raise it up again at the last day.
John6:40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
John6:41 The Jews then murmured at him, because he said, I am the bread which came down from heaven.
John6:42 And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?
John6:43 Jesus thereM
fore answered and said unto them, Murmur not among yourselves.
John6:44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.
John6:45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.
John6:46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father.
John6:47 Verily, verily, I say unto you, He that believeth on me hath eveM
John6:48 I am that bread of life.
John6:49 Your fathers did eat manna in the wilderness, and are dead.
John6:50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die.
John6:51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.
John6:52 The Jews therefore strove among themselves, saying, How can this man give us his fleshM
John6:53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.
John6:54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.
John6:55 For my flesh is meat indeed, and my blood is drink indeed.
John6:56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.
John6:57 As the living Father hath sent me, and I live by the Father: so he thatM
 eateth me, even he shall live by me.
John6:58 This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.
John6:59 These things said he in the synagogue, as he taught in Capernaum.
John6:60 Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?
John6:61 When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?
John6:62 What and iM
f ye shall see the Son of man ascend up where he was before?
John6:63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.
John6:64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.
John6:65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.
John6:66 From that time many of his discipleM
s went back, and walked no more with him.
John6:67 Then said Jesus unto the twelve, Will ye also go away?
John6:68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.
John6:69 And we believe and are sure that thou art that Christ, the Son of the living God.
John6:70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil?
John6:71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.
fter these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.
John7:2 Now the Jews' feast of tabernacles was at hand.
John7:3 His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest.
John7:4 For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world.
John7:5 For neither did his brethren believe in him.
John7:6 Then Jesus said unto them, My time is not yet come: but your time is alway ready.
John7:7 The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.
John7:8 Go ye up unto this feast: I go not up yet unto this feast: for my time is not yet full come.
John7:9 When he had said these words unto them, he abode still in Galilee.
John7:10 But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.
Jews sought him at the feast, and said, Where is he?
John7:12 And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people.
John7:13 Howbeit no man spake openly of him for fear of the Jews.
John7:14 Now about the midst of the feast Jesus went up into the temple, and taught.
John7:15 And the Jews marvelled, saying, How knoweth this man letters, having never learned?
John7:16 Jesus answered them, and said, My doctrine is not mine, buM
John7:17 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.
John7:18 He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.
John7:19 Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me?
John7:20 The people answered and said, Thou hast a devil: who goeth about to kill thee?
John7:21 Jesus answeredM
 and said unto them, I have done one work, and ye all marvel.
John7:22 Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.
John7:23 If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day?
John7:24 Judge not according to the appearance, but judge righteous judgment.
John7:25 Then said some of them of JerusaleM
m, Is not this he, whom they seek to kill?
John7:26 But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ?
John7:27 Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is.
John7:28 Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not.
John7:29 But I know him: for I am from him, and he hath sent me.
ohn7:30 Then they sought to take him: but no man laid hands on him, because his hour was not yet come.
John7:31 And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done?
John7:32 The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him.
John7:33 Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me.
l seek me, and shall not find me: and where I am, thither ye cannot come.
John7:35 Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles?
John7:36 What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?
John7:37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
hn7:38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.
John7:39 (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)
John7:40 Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.
John7:41 Others said, This is the Christ. But some said, Shall Christ come out of Galilee?
John7:42 Hath not the scripture saidM
, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?
John7:43 So there was a division among the people because of him.
John7:44 And some of them would have taken him; but no man laid hands on him.
John7:45 Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him?
John7:46 The officers answered, Never man spake like this man.
John7:47 Then answered them the Pharisees, Are ye also deceived?
John7:48 Have any of the rM
ulers or of the Pharisees believed on him?
John7:49 But this people who knoweth not the law are cursed.
John7:50 Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)
John7:51 Doth our law judge any man, before it hear him, and know what he doeth?
John7:52 They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.
John7:53 And every man went unto his own house.
John8:1 Jesus went unto the mount of Olives.
John8:2 And early in M
the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.
John8:3 And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,
John8:4 They say unto him, Master, this woman was taken in adultery, in the very act.
John8:5 Now Moses in the law commanded us, that such should be stoned: but what sayest thou?
John8:6 This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and wiM
th his finger wrote on the ground, as though he heard them not.
John8:7 So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.
John8:8 And again he stooped down, and wrote on the ground.
John8:9 And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst.
John8:10 When Jesus had lifted up hM
imself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee?
John8:11 She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.
John8:12 Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.
John8:13 The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true.
John8:14 Jesus answereM
d and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.
John8:15 Ye judge after the flesh; I judge no man.
John8:16 And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me.
John8:17 It is also written in your law, that the testimony of two men is true.
John8:18 I am one that bear witness of myself, and the Father that sent me beareth witness of me.
 Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.
John8:20 These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.
John8:21 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.
John8:22 Then said the Jews, Will he kill himself? because he saith, Whither I go, ye caM
John8:23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.
John8:24 I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.
John8:25 Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning.
John8:26 I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things whichM
 I have heard of him.
John8:27 They understood not that he spake to them of the Father.
John8:28 Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.
John8:29 And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.
John8:30 As he spake these words, many believed on him.
John8:31 Then said Jesus to those Jews which believedM
 on him, If ye continue in my word, then are ye my disciples indeed;
John8:32 And ye shall know the truth, and the truth shall make you free.
John8:33 They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?
John8:34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.
John8:35 And the servant abideth not in the house for ever: but the Son abideth ever.
John8:36 If the Son therefore shall make you freeM
, ye shall be free indeed.
John8:37 I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you.
John8:38 I speak that which I have seen with my Father: and ye do that which ye have seen with your father.
John8:39 They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham.
John8:40 But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.
John8:41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.
John8:42 Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.
John8:43 Why do ye not understand my speech? even because ye cannot hear my word.
John8:44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, becM
ause there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.
John8:45 And because I tell you the truth, ye believe me not.
John8:46 Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?
John8:47 He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.
John8:48 Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?
John8:49 Jesus answered,M
 I have not a devil; but I honour my Father, and ye do dishonour me.
John8:50 And I seek not mine own glory: there is one that seeketh and judgeth.
John8:51 Verily, verily, I say unto you, If a man keep my saying, he shall never see death.
John8:52 Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.
John8:53 Art thou greater than our father Abraham, which is dead? and the prophets are dead: wM
hom makest thou thyself?
John8:54 Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:
John8:55 Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.
John8:56 Your father Abraham rejoiced to see my day: and he saw it, and was glad.
John8:57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?
esus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.
John8:59 Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.
John9:1 And as Jesus passed by, he saw a man which was blind from his birth.
John9:2 And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?
John9:3 Jesus answered, Neither hath this man sinned, nor his parents: but that the works ofM
 God should be made manifest in him.
John9:4 I must work the works of him that sent me, while it is day: the night cometh, when no man can work.
John9:5 As long as I am in the world, I am the light of the world.
John9:6 When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,
John9:7 And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.
he neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged?
John9:9 Some said, This is he: others said, He is like him: but he said, I am he.
John9:10 Therefore said they unto him, How were thine eyes opened?
John9:11 He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight.
John9:12 Then said they unto him, Where is he? He saidM
John9:13 They brought to the Pharisees him that aforetime was blind.
John9:14 And it was the sabbath day when Jesus made the clay, and opened his eyes.
John9:15 Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see.
John9:16 Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a divisionM
John9:17 They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet.
John9:18 But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight.
John9:19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see?
John9:20 His parents answered them and said, We know that this is our son, and that he was born bliM
John9:21 But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself.
John9:22 These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.
John9:23 Therefore said his parents, He is of age; ask him.
John9:24 Then again called they the man that was blind, and said unto him, Give God the praise: we know that this mM
John9:25 He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.
John9:26 Then said they to him again, What did he to thee? how opened he thine eyes?
John9:27 He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples?
John9:28 Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples.
John9:29 We know that God spake unto Moses: as for thM
is fellow, we know not from whence he is.
John9:30 The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes.
John9:31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.
John9:32 Since the world began was it not heard that any man opened the eyes of one that was born blind.
John9:33 If this man were not of God, he could do nothing.
John9:34 They answered and said uM
nto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out.
John9:35 Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?
John9:36 He answered and said, Who is he, Lord, that I might believe on him?
John9:37 And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee.
John9:38 And he said, Lord, I believe. And he worshipped him.
John9:39 And Jesus said, For judgment I am come into this M
world, that they which see not might see; and that they which see might be made blind.
John9:40 And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also?
John9:41 Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.
John10:1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.
John10:2 But he that entereth iM
n by the door is the shepherd of the sheep.
John10:3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
John10:4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.
John10:5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.
John10:6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto M
John10:7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.
John10:8 All that ever came before me are thieves and robbers: but the sheep did not hear them.
John10:9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
John10:10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.
John10:11 I am the good shepherd: theM
 good shepherd giveth his life for the sheep.
John10:12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.
John10:13 The hireling fleeth, because he is an hireling, and careth not for the sheep.
John10:14 I am the good shepherd, and know my sheep, and am known of mine.
John10:15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.
10:16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.
John10:17 Therefore doth my Father love me, because I lay down my life, that I might take it again.
John10:18 No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.
John10:19 There was a division therefore again among the Jews for these sayings.
John10:20 And many of them said, He hath a devil, and is mad; why hear ye him?
John10:21 Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?
John10:22 And it was at Jerusalem the feast of the dedication, and it was winter.
John10:23 And Jesus walked in the temple in Solomon's porch.
John10:24 Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly.
John10:25 Jesus answered them, I told M
you, and ye believed not: the works that I do in my Father's name, they bear witness of me.
John10:26 But ye believe not, because ye are not of my sheep, as I said unto you.
John10:27 My sheep hear my voice, and I know them, and they follow me:
John10:28 And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.
John10:29 My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.
John10:30 I and my Father aM
John10:31 Then the Jews took up stones again to stone him.
John10:32 Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?
John10:33 The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.
John10:34 Jesus answered them, Is it not written in your law, I said, Ye are gods?
John10:35 If he called them gods, unto whom the word of God came, and the scripture cannot bM
John10:36 Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?
John10:37 If I do not the works of my Father, believe me not.
John10:38 But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.
John10:39 Therefore they sought again to take him: but he escaped out of their hand,
John10:40 And went away again beyond Jordan into the place where John at first baM
ptized; and there he abode.
John10:41 And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.
John10:42 And many believed on him there.
John11:1 Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.
John11:2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)
John11:3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou loveM
John11:4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.
John11:5 Now Jesus loved Martha, and her sister, and Lazarus.
John11:6 When he had heard therefore that he was sick, he abode two days still in the same place where he was.
John11:7 Then after that saith he to his disciples, Let us go into Judaea again.
John11:8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thM
John11:9 Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.
John11:10 But if a man walk in the night, he stumbleth, because there is no light in him.
John11:11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.
John11:12 Then said his disciples, Lord, if he sleep, he shall do well.
John11:13 Howbeit Jesus spake of his death: butM
 they thought that he had spoken of taking of rest in sleep.
John11:14 Then said Jesus unto them plainly, Lazarus is dead.
John11:15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.
John11:16 Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.
John11:17 Then when Jesus came, he found that he had lain in the grave four days already.
John11:18 Now Bethany was nigh unto Jerusalem, about fiftM
John11:19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother.
John11:20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.
John11:21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.
John11:22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.
John11:23 Jesus saith unto her, Thy brother shall rise again.
John11:24 Martha saith unto hiM
m, I know that he shall rise again in the resurrection at the last day.
John11:25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:
John11:26 And whosoever liveth and believeth in me shall never die. Believest thou this?
John11:27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.
John11:28 And when she had so said, she went her way, and called Mary her sister secretly, sayiM
ng, The Master is come, and calleth for thee.
John11:29 As soon as she heard that, she arose quickly, and came unto him.
John11:30 Now Jesus was not yet come into the town, but was in that place where Martha met him.
John11:31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.
John11:32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying untM
o him, Lord, if thou hadst been here, my brother had not died.
John11:33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,
John11:34 And said, Where have ye laid him? They said unto him, Lord, come and see.
John11:35 Jesus wept.
John11:36 Then said the Jews, Behold how he loved him!
John11:37 And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?
 Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.
John11:39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.
John11:40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?
John11:41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, FaM
ther, I thank thee that thou hast heard me.
John11:42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.
John11:43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.
John11:44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.
John11:45 Then many of the Jews which came to Mary, and had M
seen the things which Jesus did, believed on him.
John11:46 But some of them went their ways to the Pharisees, and told them what things Jesus had done.
John11:47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.
John11:48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.
John11:49 And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye knowM
John11:50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.
John11:51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;
John11:52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.
John11:53 Then from that day forth they took counsel together for to put him to death.
therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.
John11:55 And the Jews' passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.
John11:56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast?
John11:57 Now both the chief priests and the Pharisees haM
d given a commandment, that, if any man knew where he were, he should shew it, that they might take him.
John12:1 Then Jesus six days before the passover came to Bethany, where Lazarus was, which had been dead, whom he raised from the dead.
John12:2 There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.
John12:3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filM
led with the odour of the ointment.
John12:4 Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him,
John12:5 Why was not this ointment sold for three hundred pence, and given to the poor?
John12:6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.
John12:7 Then said Jesus, Let her alone: against the day of my burying hath she kept this.
John12:8 For the poor always ye have with you; but me ye have not always.M
John12:9 Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead.
John12:10 But the chief priests consulted that they might put Lazarus also to death;
John12:11 Because that by reason of him many of the Jews went away, and believed on Jesus.
John12:12 On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,
John12:13 Took branches of palm trees, aM
nd went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.
John12:14 And Jesus, when he had found a young ass, sat thereon; as it is written,
John12:15 Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt.
John12:16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.
John12:17 The people therefoM
re that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.
John12:18 For this cause the people also met him, for that they heard that he had done this miracle.
John12:19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.
John12:20 And there were certain Greeks among them that came up to worship at the feast:
John12:21 The same came therefore to Philip, which was of Bethsaida of Galilee, and desiredM
 him, saying, Sir, we would see Jesus.
John12:22 Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.
John12:23 And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.
John12:24 Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.
John12:25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.
6 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.
John12:27 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.
John12:28 Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.
John12:29 The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake tM
John12:30 Jesus answered and said, This voice came not because of me, but for your sakes.
John12:31 Now is the judgment of this world: now shall the prince of this world be cast out.
John12:32 And I, if I be lifted up from the earth, will draw all men unto me.
John12:33 This he said, signifying what death he should die.
John12:34 The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?
en Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.
John12:36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.
John12:37 But though he had done so many miracles before them, yet they believed not on him:
John12:38 That the saying of Esaias the prophet might be fulfilled, whichM
 he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?
John12:39 Therefore they could not believe, because that Esaias said again,
John12:40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
John12:41 These things said Esaias, when he saw his glory, and spake of him.
John12:42 Nevertheless among the chief rulers also many believed on him; but becausM
e of the Pharisees they did not confess him, lest they should be put out of the synagogue:
John12:43 For they loved the praise of men more than the praise of God.
John12:44 Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.
John12:45 And he that seeth me seeth him that sent me.
John12:46 I am come a light into the world, that whosoever believeth on me should not abide in darkness.
John12:47 And if any man hear my words, and believe not, I judge him not: for I came not M
to judge the world, but to save the world.
John12:48 He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.
John12:49 For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.
John12:50 And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.
John13:1 Now before the feast of tM
he passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.
John13:2 And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him;
John13:3 Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;
John13:4 He riseth from supper, and laid aside his garments; and took a towel, and girded M
John13:5 After that he poureth water into a bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded.
John13:6 Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet?
John13:7 Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter.
John13:8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.
John13:9 Simon Peter saith uM
nto him, Lord, not my feet only, but also my hands and my head.
John13:10 Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.
John13:11 For he knew who should betray him; therefore said he, Ye are not all clean.
John13:12 So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you?
John13:13 Ye call me Master and Lord: and ye say well; for so I am.
 If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet.
John13:15 For I have given you an example, that ye should do as I have done to you.
John13:16 Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.
John13:17 If ye know these things, happy are ye if ye do them.
John13:18 I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me M
hath lifted up his heel against me.
John13:19 Now I tell you before it come, that, when it is come to pass, ye may believe that I am he.
John13:20 Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.
John13:21 When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.
John13:22 Then the disciples looked one on another, doubting of whom he spake.
ohn13:23 Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved.
John13:24 Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake.
John13:25 He then lying on Jesus' breast saith unto him, Lord, who is it?
John13:26 Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon.
John13:27 And after the sop Satan entered into him. Then said Jesus unto him, That thM
ou doest, do quickly.
John13:28 Now no man at the table knew for what intent he spake this unto him.
John13:29 For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor.
John13:30 He then having received the sop went immediately out: and it was night.
John13:31 Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.
e glorified in him, God shall also glorify him in himself, and shall straightway glorify him.
John13:33 Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you.
John13:34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
John13:35 By this shall all men know that ye are my disciples, if ye have love one to another.
John13:36 Simon Peter said unto him, Lord, whM
ither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.
John13:37 Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake.
John13:38 Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.
John14:1 Let not your heart be troubled: ye believe in God, believe also in me.
John14:2 In my Father's house are many mansions: iM
f it were not so, I would have told you. I go to prepare a place for you.
John14:3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.
John14:4 And whither I go ye know, and the way ye know.
John14:5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?
John14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
John14:7 If ye had known me, ye shoulM
d have known my Father also: and from henceforth ye know him, and have seen him.
John14:8 Philip saith unto him, Lord, shew us the Father, and it sufficeth us.
John14:9 Jesus saith unto him, 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?
John14:10 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 inM
 me, he doeth the works.
John14:11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.
John14:12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.
John14:13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.
John14:14 If ye shall ask any thing in my name, I will do it.
John14:15 If ye love me, keeM
John14:16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;
John14:17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
John14:18 I will not leave you comfortless: I will come to you.
John14:19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.
John14:20 At that day ye M
shall know that I am in my Father, and ye in me, and I in you.
John14:21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.
John14:22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?
John14:23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto himM
, and make our abode with him.
John14:24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me.
John14:25 These things have I spoken unto you, being yet present with you.
John14:26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
John14:27 Peace I leave with you, my peace I give unto you: not as the world giveth,M
 give I unto you. Let not your heart be troubled, neither let it be afraid.
John14:28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.
John14:29 And now I have told you before it come to pass, that, when it is come to pass, ye might believe.
John14:30 Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.
John14:31 But that the world may knM
ow that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.
John15:1 I am the true vine, and my Father is the husbandman.
John15:2 Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.
John15:3 Now ye are clean through the word which I have spoken unto you.
John15:4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can yeM
, except ye abide in me.
John15:5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
John15:6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.
John15:7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
John15:8 Herein is my Father glorified, that ye bear much fruit; so shallM
 ye be my disciples.
John15:9 As the Father hath loved me, so have I loved you: continue ye in my love.
John15:10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.
John15:11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.
John15:12 This is my commandment, That ye love one another, as I have loved you.
John15:13 Greater love hath no man than this, that a man lay down his life for his M
John15:14 Ye are my friends, if ye do whatsoever I command you.
John15:15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.
John15:16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
ings I command you, that ye love one another.
John15:18 If the world hate you, ye know that it hated me before it hated you.
John15:19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
John15:20 Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.
ut all these things will they do unto you for my name's sake, because they know not him that sent me.
John15:22 If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin.
John15:23 He that hateth me hateth my Father also.
John15:24 If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
John15:25 But this cometh to pass, that the word might be fulfilled that is written in theiM
r law, They hated me without a cause.
John15:26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:
John15:27 And ye also shall bear witness, because ye have been with me from the beginning.
John16:1 These things have I spoken unto you, that ye should not be offended.
John16:2 They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.
ohn16:3 And these things will they do unto you, because they have not known the Father, nor me.
John16:4 But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.
John16:5 But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?
John16:6 But because I have said these things unto you, sorrow hath filled your heart.
John16:7 Nevertheless I tell you the truthM
; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.
John16:8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:
John16:9 Of sin, because they believe not on me;
John16:10 Of righteousness, because I go to my Father, and ye see me no more;
John16:11 Of judgment, because the prince of this world is judged.
John16:12 I have yet many things to say unto you, but ye cannot bear themM
John16:13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
John16:14 He shall glorify me: for he shall receive of mine, and shall shew it unto you.
John16:15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.
John16:16 A little while, and ye shall not see me: and again, a little while, andM
 ye shall see me, because I go to the Father.
John16:17 Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father?
John16:18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith.
John16:19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and M
ye shall not see me: and again, a little while, and ye shall see me?
John16:20 Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.
John16:21 A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.
John16:22 And ye now therefore have sorrow: but I will see you again, aM
nd your heart shall rejoice, and your joy no man taketh from you.
John16:23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.
John16:24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.
John16:25 These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.
John16:26 At that dM
ay ye shall ask in my name: and I say not unto you, that I will pray the Father for you:
John16:27 For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.
John16:28 I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.
John16:29 His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.
John16:30 Now are we sure that thou knowest all things, and needest not that any man should ask thee:M
 by this we believe that thou camest forth from God.
John16:31 Jesus answered them, Do ye now believe?
John16:32 Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.
John16:33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.
John17:1 These words spake Jesus, and lifted up his eyes to hM
eaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:
John17:2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
John17:3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
John17:4 I have glorified thee on the earth: I have finished the work which thou gavest me to do.
John17:5 And now, O Father, glorify thou me with thine own self with the glory whM
ich I had with thee before the world was.
John17:6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.
John17:7 Now they have known that all things whatsoever thou hast given me are of thee.
John17:8 For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
John17:9 I pray for them: I pray M
not for the world, but for them which thou hast given me; for they are thine.
John17:10 And all mine are thine, and thine are mine; and I am glorified in them.
John17:11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.
John17:12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perditioM
n; that the scripture might be fulfilled.
John17:13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.
John17:14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.
John17:15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.
John17:16 They are not of the world, even as I am not of the world.
John17:17 Sanctify them thM
rough thy truth: thy word is truth.
John17:18 As thou hast sent me into the world, even so have I also sent them into the world.
John17:19 And for their sakes I sanctify myself, that they also might be sanctified through the truth.
John17:20 Neither pray I for these alone, but for them also which shall believe on me through their word;
John17:21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
the glory which thou gavest me I have given them; that they may be one, even as we are one:
John17:23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
John17:24 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
John17:25 O righteous Father, the world hath not knoM
wn thee: but I have known thee, and these have known that thou hast sent me.
John17:26 And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.
John18:1 When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.
John18:2 And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.
das then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.
John18:4 Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?
John18:5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.
John18:6 As soon then as he had said unto them, I am he, they went backward, and fell to the ground.
John18:7 Then asked M
he them again, Whom seek ye? And they said, Jesus of Nazareth.
John18:8 Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:
John18:9 That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.
John18:10 Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.
John18:11 Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my FatheM
r hath given me, shall I not drink it?
John18:12 Then the band and the captain and officers of the Jews took Jesus, and bound him,
John18:13 And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.
John18:14 Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.
John18:15 And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with JesM
us into the palace of the high priest.
John18:16 But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.
John18:17 Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not.
John18:18 And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed hM
John18:19 The high priest then asked Jesus of his disciples, and of his doctrine.
John18:20 Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.
John18:21 Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.
John18:22 And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thoM
u the high priest so?
John18:23 Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?
John18:24 Now Annas had sent him bound unto Caiaphas the high priest.
John18:25 And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.
John18:26 One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?
eter then denied again: and immediately the cock crew.
John18:28 Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.
John18:29 Pilate then went out unto them, and said, What accusation bring ye against this man?
John18:30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.
John18:31 Then said Pilate unto them, TM
ake ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death:
John18:32 That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.
John18:33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?
John18:34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?
John18:35 Pilate answered, Am I a Jew? Thine own M
nation and the chief priests have delivered thee unto me: what hast thou done?
John18:36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
John18:37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that M
is of the truth heareth my voice.
John18:38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.
John18:39 But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?
John18:40 Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
John19:1 Then Pilate therefore took Jesus, and scourged him.
 the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,
John19:3 And said, Hail, King of the Jews! and they smote him with their hands.
John19:4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.
John19:5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!
John19:6 When the chief priests therefore and officers saw him, tM
hey cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.
John19:7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.
John19:8 When Pilate therefore heard that saying, he was the more afraid;
John19:9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.
John19:10 Then saith Pilate unto him, Speakest thou not unto me? knowest thM
ou not that I have power to crucify thee, and have power to release thee?
John19:11 Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.
John19:12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar.
John19:13 When Pilate therefore heard that saying, he brought JeM
sus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.
John19:14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
John19:15 But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.
John19:16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and ledM
John19:17 And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:
John19:18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst.
John19:19 And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.
John19:20 This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek,M
John19:21 Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.
John19:22 Pilate answered, What I have written I have written.
John19:23 Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.
John19:24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it sM
hall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.
John19:25 Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.
John19:26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!
John19:27 Then saith he to the disciple, Behold thy mother! And fromM
 that hour that disciple took her unto his own home.
John19:28 After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.
John19:29 Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.
John19:30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
John19:31 The Jews therefore, because it was the preparation, M
that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.
John19:32 Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.
John19:33 But when they came to Jesus, and saw that he was dead already, they brake not his legs:
John19:34 But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.
John19:35 And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.
John19:36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.
John19:37 And again another scripture saith, They shall look on him whom they pierced.
John19:38 And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leaveM
. He came therefore, and took the body of Jesus.
John19:39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.
John19:40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.
John19:41 Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.
John19:42 There laid they Jesus therefore beM
cause of the Jews' preparation day; for the sepulchre was nigh at hand.
John20:1 The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.
John20:2 Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the LORD out of the sepulchre, and we know not where they have laid him.
John20:3 Peter therefore went forth, and that other disciple, and came to M
John20:4 So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre.
John20:5 And he stooping down, and looking in, saw the linen clothes lying; yet went he not in.
John20:6 Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,
John20:7 And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.
John20:8 Then went in also that other disciple, which camM
e first to the sepulchre, and he saw, and believed.
John20:9 For as yet they knew not the scripture, that he must rise again from the dead.
John20:10 Then the disciples went away again unto their own home.
John20:11 But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,
John20:12 And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.
John20:13 And they say unto her, Woman, why weepest tM
hou? She saith unto them, Because they have taken away my LORD, and I know not where they have laid him.
John20:14 And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.
John20:15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.
John20:16 Jesus saith unto her, Mary. She turned herself, and saithM
 unto him, Rabboni; which is to say, Master.
John20:17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.
John20:18 Mary Magdalene came and told the disciples that she had seen the LORD, and that he had spoken these things unto her.
John20:19 Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of tM
he Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.
John20:20 And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the LORD.
John20:21 Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.
John20:22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:
John20:23 Whose soever sins ye remit, they are remitted unto them; and whose soever siM
ns ye retain, they are retained.
John20:24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.
John20:25 The other disciples therefore said unto him, We have seen the LORD. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.
John20:26 And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stoodM
 in the midst, and said, Peace be unto you.
John20:27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.
John20:28 And Thomas answered and said unto him, My LORD and my God.
John20:29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.
John20:30 And many other signs truly did Jesus in the presence of his disciples, whM
ich are not written in this book:
John20:31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
John21:1 After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself.
John21:2 There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples.
John21:3 Simon Peter saith unto them,M
 I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing.
John21:4 But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.
John21:5 Then Jesus saith unto them, Children, have ye any meat? They answered him, No.
John21:6 And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the mulM
John21:7 Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea.
John21:8 And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes.
John21:9 As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.
n21:10 Jesus saith unto them, Bring of the fish which ye have now caught.
John21:11 Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken.
John21:12 Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.
John21:13 Jesus then cometh, and taketh bread, and giveth them, and fish likewise.
John21:14 This is now the third time that Jesus shewed hM
imself to his disciples, after that he was risen from the dead.
John21:15 So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.
John21:16 He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.
John21:17 He saith unto him the third time, Simon, son of JonaM
s, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.
John21:18 Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.
John21:19 This spake he, signifying by what M
death he should glorify God. And when he had spoken this, he saith unto him, Follow me.
John21:20 Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?
John21:21 Peter seeing him saith to Jesus, Lord, and what shall this man do?
John21:22 Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.
John21:23 Then went this saying abroad among the brethren, that thatM
 disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?
John21:24 This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.
John21:25 And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.h!
"3 %  % 3-7,),7-Q@88@Q^OJO^qeeq
"3 %  % 3-7,),7-Q@88@Q^OJO^qeeq
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398 170.9433 173.5473 178.2438 183.0426 185.9442 190.6407 194.742 197.8389 201.0381 204.04201 208.64549 212.34689 215.3508 217.85249 222.549 227.2455 230.2494 233.8485 238.452 241.056 245.7525 248.35651 250.96049 255.564 260.2605 263.16211 266.16599 270.7695 275.466 278.66519 281.5668 284.17081 288.86731 293.56381 296.56769 303.7659 307.86719 310.47119"
               y="0"
               id="tspan68">financial institution. Digital signatures provide part of the solution, but the main</tspan></text></g><g
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2 57.5019 60.4035 63.100498 65.704498 69.108299 71.805298 76.204201 78.901199 81.505203 84.509102 89.205597 92.804703 95.408699 99.510002 104.5134 107.2104 109.7121 114.4086 117.0126 120.0165 125.0199 127.7169 132.3204 136.42171 139.5186 142.21561 147.1167 149.81371 152.41769 156.31441 159.0114 162.6105 165.1122 167.7162 170.32021 173.2218 175.91879 179.0157 183.117 187.7205 192.41701 195.021 198.1179 202.21919 207.2226 209.8266 212.4306 217.43401 220.131 224.7345 227.83141 231.93269 236.6292 240.7305 245.334 248.2M
356 250.9326 255.6291 260.2326 264.92911 269.53259 272.1366 276.23792 279.33481 282.9339 287.6304 291.73169 296.33521 301.03171 303.53339 308.22989 312.92639"
               y="0"
               id="tspan76">benefits are lost if a trusted third party is still required to prevent double-spending.</tspan></text></g><g
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44.9126 149.0139 153.6174 158.3139 160.8156 165.5121 170.2086 172.50571 177.10921 180.3084 184.9119 189.5154 192.1194 196.323 203.52119 205.8183 210.5148 214.11391 216.6156 221.3121 226.00861 228.30569 232.407 234.8064 239.4099 243.5112 247.6125 250.5141 253.7133 256.31729 260.92081 264.0177 268.62119 272.8248 276.92609 280.02301 282.3201 287.0166 291.11789 293.72189 300.41791 305.02139 308.22061 312.8241"
               y="0"
               id="tspan84">We propose a solution to the double-spending problem using a M
peer-to-peer network.</tspan></text></g><g
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               x="0 5.5985999 10.2951 15.2985 18.4977 23.194201 27.2955 29.8995 36.595501 41.199001 44.295898 M
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4.2012 279.69751 282.99899 286.99799 291.69449 295.79581 298.39981 303.89609 307.1976 311.80109"
               y="0"
               id="tspan92">The network timestamps transactions by hashing them into an ongoing chain of</tspan></text></g><g
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9939 174.4959 178.5972 181.2942 183.7959 187.8972 191.9985 196.60201 201.29849 205.90199 208.599 211.10069 215.70419 219.90781 222.4095 226.40849 231.105 235.2063 239.9028 244.5063 248.6076 253.4064 255.9081 262.6041 265.2081 267.70981 272.40631 277.0098 281.7063 284.40329 286.8027 289.8996 294.00089 298.69739 303.3009 305.90491 310.60141"
               y="0"
               id="tspan100">hash-based proof-of-work, forming a record that cannot be changed without redoing</tspan></text></g><g
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99 70.689301 76.687798 82.2864 86.982903 91.586403 94.487999 97.092003 101.6955 106.392 110.9955 115.0968 118.6959 121.7928 124.6944 128.69341 133.38989 137.4912 140.0952 145.2939 148.0932 152.7897 157.3932 160.4901 163.2894 167.8929 172.5894 175.28641 180.3828 183.1821 186.7812 190.88251 193.9794 198.5829 202.7865 206.8878 209.6871 213.78841 217.992 220.79131 225.39481 228.59399 233.19749 237.80099 241.5024 244.3017 248.9052 252.5043 255.4059 257.90759 262.6041 267.20761 270.0069 273.60599 277.8096 282.41309 287.1M
0959 291.21091 295.90741 300.0087 304.61221 307.4115 312.01501"
               y="0"
               id="tspan108">the proof-of-work. The longest chain not only serves as proof of the sequence of</tspan></text></g><g
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fill-rule:nonzero;stroke:none"
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68 185.8233 190.4268 193.3284 195.9324 200.03371 202.9353 207.63181 211.73309 215.3322 218.42909 221.3307 225.9342 230.63071 235.23421 238.3311 241.2327 245.8362 249.4353 252.3369 258.54001 263.73871 270.93689 273.8385 278.44199 283.0455 289.84381 293.9451 296.5491 299.34839 305.15161 311.8476"
               y="0"
               id="tspan116">events witnessed, but proof that it came from the largest pool of CPU power. As</tspan></text></g><g
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             transfoM
rm="matrix(1,0,0,-1,146.3,475.5)"
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               x="0 2.6040001 7.2075 11.904 16.805099 19.4091 23.510401 27.407101 30.011101 34.41 37.014 44.2122 48.313499 51.010502 55.613998 58.710899 61.314899 63.9189 68.82 71.424004 76.027496 79.431297 82.035301 88.238M
403 93.437103 100.44 103.044 107.6475 112.251 119.0493 123.1506 126.5544 129.1584 131.76241 135.5661 138.26311 142.3644 146.9679 151.6644 154.2684 157.3653 161.9688 164.5728 167.1768 171.27811 176.1792 178.7832 183.47971 188.3808 190.9848 195.6813 200.28481 204.98129 209.0826 212.97929 215.5833 218.08501 222.78149 226.8828 229.78439 232.3884 236.4897 239.58659 243.9855 246.58949 251.286 255.8895 258.79111 261.39511 265.4964 270.1929 274.79639 279.3999 283.50119 286.70041 290.8017 293.4057 295.90741 300.60391 305.50M
               y="0"
               id="tspan124">long as a majority of CPU power is controlled by nodes that are not cooperating to</tspan></text></g><g
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 197.5506 200.05231 205.4556 208.4595 212.56081 217.16431 222.5676 225.5715 230.175 234.87151 237.47549 242.07899 246.1803 250.3839 255.18269 258.18661 262.2879 264.89191 267.49591 271.5972 275.69849 280.39499 284.49631 287.5932 291.19229 294.1962 300.6969 306.3978 311.0943"
               y="0"
               id="tspan132">attack the network, they'll generate the longest chain and outpace attackers. The</tspan></text></g><g
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5.696999 98.301003 102.9975 105.6015 112.7997 116.901 119.9049 122.7042 126.3033 128.9073 131.91119 136.6077 140.709 143.313 148.00951 151.1064 155.2077 157.90469 163.9032 172.19881 176.30009 179.8992 183.49831 187.59959 192.2961 196.3974 200.39639 203.19569 207.297 210.39391 214.99741 217.6944 222.2979 225.4971 230.1006 234.2019 238.89841 242.99969 247.101 250.7001 253.797 256.49399 261.0975 266.19391 268.99319 273.49438 276.2937 280.89719 285.1008 288.69989 291.7038 294.50311 298.6044 301.50601 304.60291 309.2063M
               y="0"
               id="tspan140">network itself requires minimal structure. Messages are broadcast on a best effort</tspan></text></g><g
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.38409 219.08009 221.6841 224.2881 226.89211 230.09129 233.1882 237.28951 241.4931 245.59441 249.69569 254.29919 256.9032 259.5072 264.2037 269.70001 272.8992 275.40091 280.09741 285.1008 288.29999 290.90399 295.50751 300.20401 304.8075 308.90881 312.5079"
               y="0"
               id="tspan148">basis, and nodes can leave and rejoin the network at will, accepting the longest</tspan></text></g><g
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.3842 104.9877 108.1869 110.484 115.0875 118.2867 120.5838 127.2798 131.9763 136.07761 138.68159 140.9787 145.6752 149.7765 154.38 158.98351 163.08479 167.7813 171.8826 176.5791 178.87621 185.5722 190.26871 192.8727 195.4767 199.578 201.87511 204.4791 209.1756 213.2769 217.8804 220.2798 226.9758 231.0771 234.174 238.2753 240.6747 245.2782 249.8817 254.5782 258.6795"
               y="0"
               id="tspan156">proof-of-work chain as proof of what happened while they were gone.</tspan></text></g><g
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               x="0 6.6009998"
               y="0"
               id="tspan162">1.</tspan></text></g><g
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               y="0"
               id="tspan168">Introduction</tspan></text></g><g
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             style="font-variant:normal;font-weight:normal;font-size:10.1px;font-family:'Times New Roman';-inkscape-font-specification:TimesNewRomanPSMT;writing-mode:lr-tb;fill:#000000;fill-opacity:1;fill-rule:nonzero;stroke:none"
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               x="0 6.6963 11.7968 19.695 27.492201 31.996799 35.400501 39.8041 44.399601 46.9953 52.095798 57.196301 59.792 62.589699 67.589203 72.1847 74.780403 78.184097 83.183601 85.9813 90.485901 93.788597 98.M
889099 103.3937 106.2924 108.8881 113.9886 118.4932 122.3918 124.9875 129.4921 134.59261 142.3898 146.98531 149.58099 152.37869 157.4792 160.07491 163.47861 167.9832 170.7809 175.88139 178.4771 182.9817 185.7794 193.5766 198.67709 202.5757 205.4744 208.0701 212.57471 217.5742 222.0788 224.8765 229.97701 233.8756 236.67329 241.7738 246.2784 249.0761 254.17661 256.77231 261.8728 266.9733 269.569 272.8717 275.6694 280.7699 285.17349 290.27399 294.77859 297.57629 302.0809 304.97961 307.57529 310.37299 315.47351 319.372M
1 322.1698 324.9675 327.7652 332.86569 335.66339 338.36011 343.4606 348.5611 352.5607 355.1564 359.05499 363.5596 366.8623 371.9628 374.7605 379.76001 384.96149 387.55719 392.0618"
               y="0"
               id="tspan174">Commerce on the Internet has come to rely almost exclusively on financial institutions serving as</tspan></text></g><g
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1819 135.6228 138.4205 142.8241 147.3287 150.1264 153.53011 158.5296 163.6301 166.4278 171.6293 174.83099 179.83051 184.3351 189.43559 197.2328 201.7374 206.83791 209.6356 213.53419 216.7359 223.6342 233.13831 238.2388 241.0365 243.8342 248.93469 252.1364 254.9341 260.03461 265.1351 268.43781 272.3364 277.33591 281.2345 284.0322 288.62769 297.1319 300.33359 307.63589 312.63541 316.03909 321.13959 325.6442 328.9469 336.14819 340.6528 343.4505 346.9552 350.15689 354.6615 359.66101 364.76151 369.76099 374.86151 380.55M
789 383.75961 387.06229 392.16281"
               y="0"
               id="tspan182">trusted third parties to process electronic payments. While the system works well enough for</tspan></text></g><g
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               x="0 7.7972002 12.8977 16.796301 21.3009 25.502501 28.3002 31.703899 36.107498 41.208 45.106602 49.611198 54.115799 56.913502 59.711201 64.710701 69.811203 73.709801 77.9114 82.112999 84.910698 89.415298 93.616898 97.515503 100.3132 103.1109 105.9086 110.4132 114.5138 118.4124 123.6139 126.7146 130.0173 134.5219 137.9256 143.521 147.7226 151.0253 154.429 159.5295 169.0336 173.2352 175.9319 181.03239 187.1328 191.3344 194.1321 199.13161 204.2321 208.73M
669 212.1404 216.54401 221.6445 226.14909 230.24969 237.552 242.05659 246.5612 251.5607 256.66119 261.1658 265.06439 268.96301 273.46759 279.06299 283.26459 288.36511 293.36459 297.46521 300.26291 305.3634 311.46381 315.66541 318.4631 321.76581 326.8663 330.76489 335.2695 339.4711 344.47061 348.97519 352.87381 357.37839 364.07471 368.27631 376.07349 381.17401 386.27451 390.77911 393.57681"
               y="0"
               id="tspan190">most transactions, it still suffers from the inherent weaknesses of the trustM
 based model.</tspan></text></g><g
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               y="0"
               id="tspan198">Completely non-reversible transactions are not really possible, since financial institutions cannot</tspan></text></g><g
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               y="0"
               id="tspan206">avoid mediating disputes. The cost of mediation increases transaction costs, limiting the</tspan></text></g><g
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719 389.62769 393.52631"
               y="0"
               id="tspan214">minimum practical transaction size and cutting off the possibility for small casual transactions,</tspan></text></g><g
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               y="0"
               id="tspan222">and there is a broader cost in the loss of ability to make non-reversible paymentM
s for non-</tspan></text></g><g
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6.1037 281.20419 285.10281 288.3045 291.20319 295.00079 300.10129 303.505 308.00961 312.41321 317.5137 321.41229 324.311 330.31039 339.30951 343.81409 347.2178 351.6214 356.72189 361.12549 366.22601 369.02371 373.32629 376.22501 384.02219 389.12271 393.0213"
               y="0"
               id="tspan228">reversible services. With the possibility of reversal, the need for trust spreads. Merchants must</tspan></text></g><g
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 339.58221 344.68271 349.18729 352.48999 359.7923 362.59 366.48859 371.2861 373.98279 378.9823 383.48691 387.99149 393.09201"
               y="0"
               id="tspan236">be wary of their customers, hassling them for more information than they would otherwise need.</tspan></text></g><g
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79 161.94341 167.2459 169.9426 174.4472 178.54781 181.24451 186.345 191.3445 195.84911 200.8486 205.9491 208.6458 213.74631 218.2509 223.35139 226.14909 230.6537 233.2494 238.7438 244.84419 249.9447 254.4493 258.3479 262.94339 265.74109 270.14471 275.24521 279.1438 281.9415 286.04211 288.7388 293.24341 298.24289 303.54541 306.2421 311.24161 315.74619 320.84671 328.64389 333.1485 338.24899 341.14771 343.9454 348.94489 354.04541 358.44901 362.95361 366.3573 369.155 373.65961 376.35629 381.45679 384.25449 387.05219 39M
               y="0"
               id="tspan244">A certain percentage of fraud is accepted as unavoidable. These costs and payment uncertainties</tspan></text></g><g
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6.0188 218.6145 223.715 228.71449 231.7142 234.4109 239.4104 244.61189 247.30859 255.1058 259.61041 264.11499 269.1145 273.61911 278.7196 281.5173 285.41589 293.4151 296.11179 300.61639 305.71689 308.51459 312.41321 315.21091 319.31149 322.00821 324.7049 330.00739 332.60309 340.4003 344.90491 350.0054 354.7019 357.29761 362.3981 366.90271 371.90219 379.6994 384.20401 389.3045 392.1022"
               y="0"
               id="tspan252">can be avoided in person by using physical currency, but no mechanism exists to mM
ake payments</tspan></text></g><g
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               y="0"
               id="tspan260">over a communications channel without a trusted party.</tspan></text></g><g
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               y="0"
               id="tspan266">What is needed is an electronic payment system based on cryptographic proof instead of trust,</tspan></text></g><g
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9469 136.59241 141.6929 144.2886 147.0863 150.38901 154.8936 159.99409 163.8927 168.39729 172.9019 175.6996 178.2953 183.3958 186.0925 189.4962 194.00079 198.5054 201.3031 204.1008 209.20129 211.797 219.0993 221.897 224.6947 229.7952 232.3909 236.89549 241.2991 245.8037 250.90421 253.49989 258.6004 261.29709 266.39761 270.90219 274.30591 276.90161 284.20389 287.00159 289.79929 294.7988 299.89929 304.99979 307.79749 310.39319 313.0899 318.1904 322.78589 325.38159 330.3811 334.88571 339.28931 344.49081 346.99561 350.M
29831 355.3988 358.9035 361.49921 366.00381 368.59949 371.2962 374.69989 379.80042 383.69901 386.4967 391.00131"
               y="0"
               id="tspan274">allowing any two willing parties to transact directly with each other without the need for a trusted</tspan></text></g><g
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174.7401 179.24471 182.0424 184.8401 189.8396 194.94009 199.4447 202.2424 205.0401 210.83749 214.1402 216.9379 224.73511 229.8356 233.2393 237.7439 242.2485 245.0462 247.8439 252.3485 256.85309 260.35779 263.66049 266.35721 272.25562 275.55829 278.86099 283.3656 288.46609 292.86969 296.27341 300.172 305.47449 308.77719 315.97849 321.07901 326.1795 328.87619 334.7746 337.97629 343.07681 346.37949 351.48001 354.27771 358.78229 363.2869 366.7916 370.0943 373.99289 378.4975 381.2952 384.0929 388.5975 392.00119"
               id="tspan282">third party. Transactions that are computationally impractical to reverse would protect sellers</tspan></text></g><g
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527 236.05721 239.1579 244.15739 249.15691 252.1566 254.9543 262.7515 267.85199 270.64969 275.1543 282.95151 287.45609 292.55661 295.35431 299.7579 305.3533 308.353 311.1507 316.65521 319.65491 324.7554 328.05811 333.1586 335.9563 340.46091 344.96552 348.16721 351.26791 356.2674 361.36789 366.3674 370.87201 374.2757 378.17429 381.17401 387.67841 390.98111"
               y="0"
               id="tspan290">from fraud, and routine escrow mechanisms could easily be implemented to protect buyers. In</tspan></text></g><M
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302 59.286999 64.286499 67.690201 72.689697 77.790199 82.890701 86.789299 91.384804 93.980499 98.575996 101.2727 105.1713 110.2718 112.9685 118.069 120.8667 123.6644 128.76489 133.9664 136.5621 139.3598 144.56129 147.258 149.9547 155.05521 159.6507 162.3474 167.34689 172.4474 177.4469 182.54739 185.34509 189.7487 193.1524 197.05099 202.1515 206.6561 211.65559 216.7561 219.5538 224.5533 229.75481 232.45151 237.451 240.85471 245.8542 250.9547 253.7524 258.25699 266.2562 268.8519 273.95239 277.85101 280.64871 285.6481M
9 290.8497 293.54639 298.14191 300.83859 305.8381 310.34271 314.74631 317.948 321.35172 324.14941 329.1489 332.55261 337.65311 342.0567 346.56131 350.06601 352.7627 357.76221 360.55991 364.4585 367.2562 370.65991 373.45761 378.55811 383.6586 386.4563 390.85989"
               y="0"
               id="tspan298">this paper, we propose a solution to the double-spending problem using a peer-to-peer distributed</tspan></text></g><g
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101.707 105.1107 109.6153 112.413 116.9176 119.6143 124.0179 129.11839 136.9156 142.0161 147.11659 149.91431 154.4189 157.2166 159.9133 165.01379 170.1143 174.6189 177.4166 180.0123 185.11279 188.4155 193.51601 198.6165 202.0202 204.61591 209.7164 213.1201 215.71581 218.41251 223.513 228.10851 230.70419 235.2088 240.2083 243.612 248.6115 253.71201 258.8125 261.50919 266.60971 271.71021 274.5079 278.9115 283.41611 286.31479 288.91049 294.01099 297.31369 302.41422 306.81781 310.32251 312.91821 318.01871 321.42239 324M
.0181 326.8158 330.21951 334.62311 339.7236 343.62219 348.1268 352.63141 355.42911 358.22681 363.22629 368.32681 372.2254 374.82111 380.02261 386.12299 391.22351"
               y="0"
               id="tspan306">timestamp server to generate computational proof of the chronological order of transactions. The</tspan></text></g><g
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Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
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Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
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String=window.location.search,urlParams=new URLSearchParams(queryString);let tokenIdFromUrlParams=Number(urlParams.get("tokenID")??urlParams.get("tokenId")??"0"),modeSetting=Number(urlParams.get("mode")??"0"),isMetadata=urlParams.get("metadata")==="true",disableInteraction=urlParams.get("disableInteraction")==="true";(modeSetting>14||modeSetting<0)&&(modeSetting=0);if(typeof tokenId!=="undefined"){tokenIdFromUrlParams=tokenId;}if(typeof mode!=="undefined"){modeSetting=mode;}if(typeof ismeta!=="undefined"){isMetadatM
a=ismeta;}if(typeof disInteraction!=="undefined"){disableInteraction=disInteraction;}function b64ToUint6(nChr){return nChr>64&&nChr<91?nChr-65:nChr>96&&nChr<123?nChr-71:nChr>47&&nChr<58?nChr+4:nChr===43?62:nChr===47?63:0;}function base64DecToArr(sB64Enc,nBlocksSize){const nInLen=sB64Enc.length;const nOutLen=nBlocksSize?Math.ceil(((nInLen*3+1)>>2)/nBlocksSize)*nBlocksSize:(nInLen*3+1)>>2;const taBytes=new Uint8Array(nOutLen);let nMod3;let nMod4;let nUint24=0;let nOutIdx=0;for(let nInIdx=0;nInIdx<nInLen;nInIdx++){nMoM
d4=nInIdx&3;nUint24|=b64ToUint6(sB64Enc.charCodeAt(nInIdx))<<(6*(3-nMod4));if(nMod4===3||nInLen-nInIdx===1){nMod3=0;while(nMod3<3&&nOutIdx<nOutLen){taBytes[nOutIdx]=(nUint24>>>((16>>>nMod3)&24))&255;nMod3++;nOutIdx++;}nUint24=0;}}return taBytes;}function decodeLength(imgdata,index){var bucket=index>>4;var offset=(index&0xf)<<4;var data=BigInt(imgdata[bucket])>>BigInt((250-offset));var mask=0x3F;return Number(data&BigInt(mask));}function decodeColorIndex(imgdata,index){var bucket=index>>4;var offset=(index&0xf)<<4;vM
ar data=BigInt(imgdata[bucket])>>BigInt((240-offset));var mask=0x3FF;return Number(data&BigInt(mask));}function tokenIdToSVG(){var trueLegend=DNA.Background>6;var colorPaletteLength=imageData.colorPalette.length/3;var lastcolor=0;var lastwidth=1;var usedcolors=Array(875).fill(false);var svgString="";var compressedData=Array(7).fill([]);compressedData[0]=imageData.default[0][DNA.Background-1][0];if(trueLegend){compressedData[1]=imageData.legendarybody[DNA.Body-1][DNA.Feathers-1];}else{compressedData[1]=imageData.defM
ault[2][DNA.Body-1][DNA.Feathers-1];}if(DNA.Beak!=0){if(DNA.Body>9){compressedData[2]=imageData.default[1][DNA.Body-7][DNA.Beak-1];}else{compressedData[2]=imageData.default[1][DNA.Beak-1][DNA.BeakColor];}}if(DNA.Eyes!=0){if(DNA.Body>9){compressedData[3]=imageData.default[3][DNA.Body+1][DNA.Eyes-1];}else{compressedData[3]=imageData.default[3][DNA.Eyes-1][DNA.EyeColor-1];}}if(DNA.Eyewear!=0)compressedData[4]=imageData.default[4][DNA.Eyewear-1][0];if(DNA.Headwear!=0)compressedData[5]=imageData.default[5][DNA.Headwear-M
1][0];if(DNA.Outerwear!=0)compressedData[6]=imageData.default[6][DNA.Outerwear-1][0];var cursors=[];for(let i=1;i<7;++i){if(compressedData[i].length!=0){cursors[i]={index:0,rlength:decodeLength(compressedData[i],0),color:decodeColorIndex(compressedData[i],0),position:0};}}if(modeSetting>0){cursors[0]={index:0,rlength:decodeLength(imageData.bitcoinBG[modeSetting-1],0),color:decodeColorIndex(imageData.bitcoinBG[modeSetting-1],0),position:0};}let bitmasks=[];for(let i=0;i<7;++i){if(i==1&&trueLegend){bitmasks[i]=imageDM
ata.masks[7];}else{bitmasks[i]=imageData.masks[i];}}let size=42;let preRect="<rect class='c";for(let y=0;y<size;++y){let svgBlendString="";for(let x=0;x<size;++x){let blendMode=false;let coloridx=0;let index=y*size+x;let bucket=index>>8;let mask=BigInt("0x8000000000000000000000000000000000000000000000000000000000000000")>>(BigInt(index)&BigInt("0xff"));for(let i=6;i>0;i--){if(compressedData[i].length!=0){if(BigInt(BigInt(bitmasks[i][bucket])&BigInt(mask))!=BigInt(0)){cursors[i].index++;if(cursors[i].color!=0){if(coM
loridx==0){coloridx=cursors[i].color;if(cursors[i].color>colorPaletteLength){blendMode=true;}}else if(blendMode){svgBlendString=preRect+cursors[i].color+"' x='"+x+"' y='"+y+"' width='1'/>"+svgBlendString;if(cursors[i].color<=colorPaletteLength){blendMode=false;}usedcolors[cursors[i].color]=true;}}if(cursors[i].index==cursors[i].rlength){cursors[i].index=0;cursors[i].position++;if(cursors[i].position<compressedData[i].length*16){cursors[i].rlength=decodeLength(compressedData[i],cursors[i].position);cursors[i].color=M
decodeColorIndex(compressedData[i],cursors[i].position);}}}}}if(modeSetting!=0){cursors[0].index++;if(cursors[0].color!=0){if(coloridx==0){coloridx=cursors[0].color+colorPaletteLength+imageData.alphaPalette.length/4;}else if(blendMode){svgBlendString=preRect+(cursors[0].color+colorPaletteLength+imageData.alphaPalette.length/4)+"' x='"+x+"' y='"+y+"' width='1'/>"+svgBlendString;blendMode=false;usedcolors[cursors[0].color]=true;}}if(cursors[0].index==cursors[0].rlength){cursors[0].index=0;cursors[0].position++;if(curM
sors[0].position<imageData.bitcoinBG[modeSetting-1].length*16){cursors[0].rlength=decodeLength(imageData.bitcoinBG[modeSetting-1],cursors[0].position);cursors[0].color=decodeColorIndex(imageData.bitcoinBG[modeSetting-1],cursors[0].position);}}}if(coloridx==0||blendMode){let bgcolor=0;if(DNA.Background>6&&DNA.Background!=9){bgcolor=decodeColorIndex(compressedData[0],y);}else{bgcolor=decodeColorIndex(compressedData[0],0);}if(coloridx==0){coloridx=bgcolor;}else if(blendMode){svgBlendString=preRect+bgcolor+"' x='"+x+"'M
 y='"+y+"' width='1'/>"+svgBlendString;usedcolors[bgcolor]=true;}}usedcolors[coloridx]=true;if(x==0){lastwidth=1;}else if(lastcolor==coloridx){lastwidth++;}else{svgString=svgString+svgBlendString+preRect+lastcolor+"' x='"+(x-lastwidth)+"' y='"+y+"' width='"+lastwidth+"'/>";svgBlendString="";lastwidth=1;}lastcolor=coloridx;}svgString=svgString+svgBlendString+preRect+lastcolor+"' x='"+(42-lastwidth)+"' y='"+y+"' width='"+lastwidth+"'/>";svgBlendString="";}let stylesheet="";for(let i=0;i<usedcolors.length;++i){if(usedM
colors[i]){let colorCSS;let paletteIdx=(i-1)*3;let isBitColor=false;let totalColorCount=imageData.colorPalette.length/3+imageData.alphaPalette.length/4;if(i>totalColorCount){isBitColor=true;let bitpaletteIdx=(i-1)-totalColorCount;bitpaletteIdx=bitpaletteIdx*3;colorCSS="rgb("+imageData.bitcoinPalette[bitpaletteIdx]+","+imageData.bitcoinPalette[bitpaletteIdx+1]+","+imageData.bitcoinPalette[bitpaletteIdx+2]+")";}else if(paletteIdx>=imageData.colorPalette.length){let fixedColorIdx=(i-1)-imageData.colorPalette.length/3;M
paletteIdx=fixedColorIdx<<2;let dec=Math.floor(imageData.alphaPalette[paletteIdx+3]*100/255);colorCSS="rgba("+imageData.alphaPalette[paletteIdx]+","+imageData.alphaPalette[paletteIdx+1]+","+imageData.alphaPalette[paletteIdx+2]+",0."+dec+")";}else{colorCSS="rgb("+imageData.colorPalette[paletteIdx]+","+imageData.colorPalette[paletteIdx+1]+","+imageData.colorPalette[paletteIdx+2]+")";}stylesheet=stylesheet+".c"+i+"{fill:"+colorCSS+"}";}}svgString='<svg id="bird-svg" xmlns="http://www.w3.org/2000/svg" preserveAspectRatM
io="xMinYMin meet" viewBox="0 0 42 42"> '+svgString+"<style>rect{height:1px;} #bird-svg{shape-rendering: crispedges;} "+stylesheet+"</style></svg>";return svgString;}function DNAToMetadata(_DNA){let metadataString="";for(let i=0;i<8;++i){let traitId;let idx1=0;let idx2=0;if(i==0){traitId=_DNA.Background;}else if(i==1){traitId=_DNA.Beak;}else if(i==2){traitId=_DNA.Body;if(_DNA.Background>6){idx1=8;idx2=traitId-1;}}else if(i==3){traitId=_DNA.Eyes;if(_DNA.Body>9){idx1=_DNA.Body;idx2=traitId-1;}}else if(i==4){traitId=_M
DNA.Eyewear;}else if(i==5){traitId=_DNA.Feathers;if(_DNA.LegendaryId!=0&&_DNA.Body!=13){idx1=9;idx2=traitId-1;}else if(_DNA.Body>9){idx1=14;idx2=_DNA.Body-10;}}else if(i==6){traitId=_DNA.Headwear;}else if(i==7){traitId=_DNA.Outerwear;}if(traitId==0){document.querySelector('meta[name="trait_type"]').removeAttribute("data-"+imageData.traitNames[15][i]);continue;}if(idx1==0){idx1=i;idx2=traitId-1;}let traitName=imageData.traitNames[idx1][idx2];let startline="";if(i!=0)startline=",";metadataString=metadataString+startlM
ine+'{"trait_type":"'+imageData.traitNames[15][i]+'","value":"'+traitName+'"}';document.querySelector('meta[name="trait_type"]').setAttribute("data-"+imageData.traitNames[15][i],traitName);}return"["+metadataString+"]";}var imgInflated=new Uint8Array(241996),birdDNAs=new Uint8Array(100000);tinf_uncompress(base64DecToArr(dImageData),imgInflated);tinf_uncompress(base64DecToArr(dBirdDNAs),birdDNAs);var tdecoder=new TextDecoder('utf-8'),imageData=JSON.parse(tdecoder.decode(imgInflated));imageData.legendaryIds.sort(funcM
tion(a,b){return a-b;});let DNA;function updateDNA(_tokenId){var dnaPointer=_tokenId*10;DNA={Background:birdDNAs[dnaPointer],Beak:birdDNAs[dnaPointer+1],Body:birdDNAs[dnaPointer+2],Eyes:birdDNAs[dnaPointer+3],Eyewear:birdDNAs[dnaPointer+4],Feathers:birdDNAs[dnaPointer+5],Headwear:birdDNAs[dnaPointer+6],Outerwear:birdDNAs[dnaPointer+7],EyeColor:birdDNAs[dnaPointer+8],BeakColor:birdDNAs[dnaPointer+9],LegendaryId:imageData.legendaryIds.indexOf(_tokenId)+1};}function upMode(){let f=tokenIdFromUrlParams;modeSetting++;moM
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IEC http://www.iec.ch
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IEC http://www.iec.ch
IEC http://www.iec.ch
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Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
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	<title>JUDE</title>
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nt-size="70" font-weight="bold" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
				<text x="500" y="230" font-family="serif" font-size="30" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">AMERICAN STANDARD</text>
				<line x1="500" y1="310" x2="500" y2="600" stroke="#FFC30F" stroke-width="50"/>
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chor="middle" dominant-baseline="central">THE EPISTLE OF</text>
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			<span>THE EPISTLE OF</span>
		<p> <span class="ver">1</span>Jude, a servant of Jesus Christ, and brother of James, to them that are called, beloved in God the Father, and kept for Jesus Christ: <span class="ver">2</span>Mercy unto you anM
d peace and love be multiplied.</p>
		<p> <span class="ver">3</span>Beloved, while I was giving all diligence to write unto you of our common salvation, I was constrained to write unto you exhorting you to contend earnestly for the faith which was once for all delivered unto the saints. <span class="ver">4</span>For there are certain men crept in privily, <em>even</em> they who were of old written of beforehand unto this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying our oM
nly Master and Lord, Jesus Christ.</p>
		<p> <span class="ver">5</span>Now I desire to put you in remembrance, though ye know all things once for all, that the Lord, having saved a people out of the land of Egypt, afterward destroyed them that believed not. <span class="ver">6</span>And angels that kept not their own principality, but left their proper habitation, he hath kept in everlasting bonds under darkness unto the judgment of the great day. <span class="ver">7</span>Even as Sodom and Gomorrah, and the citieM
s about them, having in like manner with these given themselves over to fornication and gone after strange flesh, are set forth as an example, suffering the punishment of eternal fire. <span class="ver">8</span>Yet in like manner these also in their dreamings defile the flesh, and set at nought dominion, and rail at dignities. <span class="ver">9</span>But Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing judgment, but said, The Lord rebM
uke thee. <span class="ver">10</span>But these rail at whatsoever things they know not: and what they understand naturally, like the creatures without reason, in these things are they destroyed. <span class="ver">11</span>Woe unto them! for they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in the gainsaying of Korah. <span class="ver">12</span>These are they who are hidden rocks in your love-feasts when they feast with you, shepherds that without fear feed themselves; cloM
uds without water, carried along by winds; autumn trees without fruit, twice dead, plucked up by the roots; <span class="ver">13</span>wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness hath been reserved for ever. <span class="ver">14</span>And to these also Enoch, the seventh from Adam, prophesied, saying, Behold, the Lord came with ten thousands of his holy ones, <span class="ver">15</span>to execute judgment upon all, and to convict all the ungodly of all theM
ir works of ungodliness which they have ungodly wrought, and of all the hard things which ungodly sinners have spoken against him. <span class="ver">16</span>These are murmurers, complainers, walking after their lusts (and their mouth speaketh great swelling <em>words</em>), showing respect of persons for the sake of advantage.</p>
		<p> <span class="ver">17</span>But ye, beloved, remember ye the words which have been spoken before by the apostles of our Lord Jesus Christ; <span class="ver">18</span>that they saidM
 to you, In the last time there shall be mockers, walking after their own ungodly lusts. <span class="ver">19</span>These are they who make separations, sensual, having not the Spirit. <span class="ver">20</span>But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Spirit, <span class="ver">21</span>keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. <span class="ver">22</span>And on some have mercy, who are in doubt; <span class="ver"M
>23</span>and some save, snatching them out of the fire; and on some have mercy with fear; hating even the garment spotted by the flesh.</p>
		<p> <span class="ver">24</span>Now unto him that is able to guard you from stumbling, and to set you before the presence of his glory without blemish in exceeding joy, <span class="ver">25</span>to the only God our Saviour, through Jesus Christ our Lord, <em>be</em> glory, majesty, dominion and power, before all time, and now, and for evermore. Amen.</p>
Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
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	<title>PHILIPPIANS</title>
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" text-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
				<text x="500" y="230" font-family="serif" font-size="30" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">AMERICAN STANDARD</text>
				<line x1="500" y1="310" x2="500" y2="600" stroke="#FFC30F" stroke-width="50"/>
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 EPISTLE OF PAUL TO THE</text>
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			<span>THE EPISTLE OF PAUL TO THE</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</span>Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus that are at Philippi, with the bishops and deacons: <span class="ver">2</span>Grace to you and peace from God our Father and the Lord Jesus Christ.</p>
		<p> <span class="ver">3</span>I thank my God upon all my remembrance of you, <span class="ver">4</span>always in every supplication of mine on behalf of you all making my supplication with joy, <span class="ver">5</span>for your feM
llowship in furtherance of the gospel from the first day until now; <span class="ver">6</span>being confident of this very thing, that he who began a good work in you will perfect it until the day of Jesus Christ: <span class="ver">7</span>even as it is right for me to be thus minded on behalf of you all, because I have you in my heart, inasmuch as, both in my bonds and in the defence and confirmation of the gospel, ye all are partakers with me of grace. <span class="ver">8</span>For God is my witness, how I long aM
fter you all in the tender mercies of Christ Jesus. <span class="ver">9</span>And this I pray, that your love may abound yet more and more in knowledge and all discernment; <span class="ver">10</span>so that ye may approve the things that are excellent; that ye may be sincere and void of offence unto the day of Christ; <span class="ver">11</span>being filled with the fruits of righteousness, which are through Jesus Christ, unto the glory and praise of God.</p>
		<p> <span class="ver">12</span>Now I would have you M
know, brethren, that the things <em>which happened</em> unto me have fallen out rather unto the progress of the gospel; <span class="ver">13</span>so that my bonds became manifest in Christ throughout the whole pr
torian guard, and to all the rest; <span class="ver">14</span>and that most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear. <span class="ver">15</span>Some indeed preach Christ even of envy and strife; and some also of good wiM
ll: <span class="ver">16</span>the one <em>do it</em> of love, knowing that I am set for the defence of the gospel; <span class="ver">17</span>but the other proclaim Christ of faction, not sincerely, thinking to raise up affliction for me in my bonds. <span class="ver">18</span>What then? only that in every way, whether in pretence or in truth, Christ is proclaimed; and therein I rejoice, yea, and will rejoice. <span class="ver">19</span>For I know that this shall turn out to my salvation, through your supplicationM
 and the supply of the Spirit of Jesus Christ, <span class="ver">20</span>according to my earnest expectation and hope, that in nothing shall I be put to shame, but <em>that</em> with all boldness, as always, <em>so</em> now also Christ shall be magnified in my body, whether by life, or by death. <span class="ver">21</span>For to me to live is Christ, and to die is gain. <span class="ver">22</span>But if to live in the flesh,
 <em>if</em> this shall bring fruit from my work, then what I shall choose I know not. <M
span class="ver">23</span>But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better: <span class="ver">24</span>yet to abide in the flesh is more needful for your sake. <span class="ver">25</span>And having this confidence, I know that I shall abide, yea, and abide with you all, for your progress and joy in the faith; <span class="ver">26</span>that your glorying may abound in Christ Jesus in me through my presence with you again. <span class="ver">27</span>OnlyM
 let your manner of life be worthy of the gospel of Christ: that, whether I come and see you or be absent, I may hear of your state, that ye stand fast in one spirit, with one soul striving for the faith of the gospel; <span class="ver">28</span>and in nothing affrighted by the adversaries: which is for them an evident token of perdition, but of your salvation, and that from God; <span class="ver">29</span>because to you it hath been granted in the behalf of Christ, not only to believe on him, but also to suffer inM
 his behalf: <span class="ver">30</span>having the same conflict which ye saw in me, and now hear to be in me.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>If there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions, <span class="ver">2</span>make full my joy, that ye be of the same mind, having the same love, being of one accord, of one mind; <span class="ver">3</span> <em>doing</em> nothing through faction or thrM
ough vainglory, but in lowliness of mind each counting other better than himself; <span class="ver">4</span>not looking each of you to his own things, but each of you also to the things of others. <span class="ver">5</span>Have this mind in you, which was also in Christ Jesus: <span class="ver">6</span>who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, <span class="ver">7</span>but emptied himself, taking the form of a servant, being made in the likeness of men; <M
span class="ver">8</span>and being found in fashion as a man, he humbled himself, becoming obedient <em>even</em> unto death, yea, the death of the cross. <span class="ver">9</span>Wherefore also God highly exalted him, and gave unto him the name which is above every name; <span class="ver">10</span>that in the name of Jesus every knee should bow, of <em>things</em> in heaven and <em>things</em> on earth and <em>things</em> under the earth, <span class="ver">11</span>and that every tongue should confess that Jesus M
Christ is Lord, to the glory of God the Father.</p>
		<p> <span class="ver">12</span>So then, my beloved, even as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; <span class="ver">13</span>for it is God who worketh in you both to will and to work, for his good pleasure. <span class="ver">14</span>Do all things without murmurings and questionings: <span class="ver">15</span>that ye may become blameless and harmless, children ofM
 God without blemish in the midst of a crooked and perverse generation, among whom ye are seen as lights in the world, <span class="ver">16</span>holding forth the word of life; that I may have whereof to glory in the day of Christ, that I did not run in vain neither labor in vain. <span class="ver">17</span>Yea, and if I am offered upon the sacrifice and service of your faith, I joy, and rejoice with you all: <span class="ver">18</span>and in the same manner do ye also joy, and rejoice with me.</p>
ass="ver">19</span>But I hope in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state. <span class="ver">20</span>For I have no man likeminded, who will care truly for your state. <span class="ver">21</span>For they all seek their own, not the things of Jesus Christ. <span class="ver">22</span>But ye know the proof of him, that, as a child <em>serveth</em> a father, <em>so</em> he served with me in furtherance of the gospel. <span class="ver">23</span>Him thereM
fore I hope to send forthwith, so soon as I shall see how it will go with me: <span class="ver">24</span>but I trust in the Lord that I myself also shall come shortly. <span class="ver">25</span>But I counted it necessary to send to you Epaphroditus, my brother and fellow-worker and fellow-soldier, and your messenger and minister to my need; <span class="ver">26</span>since he longed after you all, and was sore troubled, because ye had heard that he was sick: <span class="ver">27</span>for indeed he was sick nigh uM
nto death: but God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow. <span class="ver">28</span>I have sent him therefore the more diligently, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. <span class="ver">29</span>Receive him therefore in the Lord with all joy; and hold such in honor: <span class="ver">30</span>because for the work of Christ he came nigh unto death, hazarding his life to supply that which was lacking in your serviM
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not irksome, but for you it is safe. <span class="ver">2</span>Beware of the dogs, beware of the evil workers, beware of the concision: <span class="ver">3</span>for we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh: <span class="ver">4</span>though I myself might have confidence evM
en in the flesh: if any other man thinketh to have confidence in the flesh, I yet more: <span class="ver">5</span>circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as touching the law, a Pharisee; <span class="ver">6</span>as touching zeal, persecuting the church; as touching the righteousness which is in the law, found blameless. <span class="ver">7</span>Howbeit what things were gain to me, these have I counted loss for Christ. <span class="ver">8</span>Yea verily,M
 and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all things, and do count them but refuse, that I may gain Christ, <span class="ver">9</span>and be found in him, not having a righteousness of mine own, <em>even</em> that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith: <span class="ver">10</span>that I may know him, and the power of his resurrection, and the fellowship of his sM
ufferings, becoming conformed unto his death; <span class="ver">11</span>if by any means I may attain unto the resurrection from the dead. <span class="ver">12</span>Not that I have already obtained, or am already made perfect: but I press on, if so be that I may lay hold on that for which also I was laid hold on by Christ Jesus. <span class="ver">13</span>Brethren, I count not myself yet to have laid hold: but one thing <em>I do</em>, forgetting the things which are behind, and stretching forward to the things whiM
ch are before, <span class="ver">14</span>I press on toward the goal unto the prize of the high calling of God in Christ Jesus. <span class="ver">15</span>Let us therefore, as many as are perfect, be thus minded: and if in anything ye are otherwise minded, this also shall God reveal unto you: <span class="ver">16</span>only, whereunto we have attained, by that same <em>rule</em> let us walk.</p>
		<p> <span class="ver">17</span>Brethren, be ye imitators together of me, and mark them that so walk even as ye have usM
 for an ensample. <span class="ver">18</span>For many walk, of whom I told you often, and now tell you even weeping, <em>that they are</em> the enemies of the cross of Christ: <span class="ver">19</span>whose end is perdition, whose god is the belly, and <em>whose</em> glory is in their shame, who mind earthly things. <span class="ver">20</span>For our citizenship is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ: <span class="ver">21</span>who shall fashion anew the body of our humiliation, <eM
m>that it may be</em> conformed to the body of his glory, according to the working whereby he is able even to subject all things unto himself.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>Wherefore, my brethren beloved and longed for, my joy and crown, so stand fast in the Lord, my beloved.</p>
		<p> <span class="ver">2</span>I exhort Euodia, and I exhort Syntyche, to be of the same mind in the Lord. <span class="ver">3</span>Yea, I beseech thee also, true yokefellow, help these women, for they laborM
ed with me in the gospel, with Clement also, and the rest of my fellow-workers, whose names are in the book of life.</p>
		<p> <span class="ver">4</span>Rejoice in the Lord always: again I will say, Rejoice. <span class="ver">5</span>Let your forbearance be known unto all men. The Lord is at hand. <span class="ver">6</span>In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. <span class="ver">7</span>And the peace of God, which passeth all M
understanding, shall guard your hearts and your thoughts in Christ Jesus.</p>
		<p> <span class="ver">8</span>Finally, brethren, whatsoever things are true, whatsoever things are honorable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. <span class="ver">9</span>The things which ye both learned and received and heard and saw in me, these things do: and the God of pM
eace shall be with you.</p>
		<p> <span class="ver">10</span>But I rejoice in the Lord greatly, that now at length ye have revived your thought for me; wherein ye did indeed take thought, but ye lacked opportunity. <span class="ver">11</span>Not that I speak in respect of want: for I have learned, in whatsoever state I am, therein to be content. <span class="ver">12</span>I know how to be abased, and I know also how to abound: in everything and in all things have I learned the secret both to be filled and to be huM
ngry, both to abound and to be in want. <span class="ver">13</span>I can do all things in him that strengtheneth me. <span class="ver">14</span>Howbeit ye did well that ye had fellowship with my affliction. <span class="ver">15</span>And ye yourselves also know, ye Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church had fellowship with me in the matter of giving and receiving but ye only; <span class="ver">16</span>for even in Thessalonica ye sent once and again unto my need.M
 <span class="ver">17</span>Not that I seek for the gift; but I seek for the fruit that increaseth to your account. <span class="ver">18</span>But I have all things, and abound: I am filled, having received from Epaphroditus the things <em>that came</em> from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God. <span class="ver">19</span>And my God shall supply every need of yours according to his riches in glory in Christ Jesus. <span class="ver">20</span>Now unto our God and Father <em>be<M
/em> the glory for ever and ever. Amen.</p>
		<p> <span class="ver">21</span>Salute every saint in Christ Jesus. The brethren that are with me salute you. <span class="ver">22</span>All the saints salute you, especially they that are of C
		<p> <span class="ver">23</span>The grace of the Lord Jesus Christ be with your spirit.</p>
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
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	<title>COLOSSIANS</title>
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 text-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
				<text x="500" y="230" font-family="serif" font-size="30" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">AMERICAN STANDARD</text>
				<line x1="500" y1="310" x2="500" y2="600" stroke="#FFC30F" stroke-width="50"/>
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				<text x="500" y="730" font-family="serif" font-size="40" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">THE M
EPISTLE OF PAUL TO THE</text>
				<text x="500" y="800" font-family="serif" font-size="80" font-weight="bold" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">COLOSSIANS</text>
			<span>THE EPISTLE OF PAUL TO THE</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
		<p> <span class="ver">1</span>Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, <span class="ver">2</span>to the saints and faithful brethren in Christ <em>that are</em> at Coloss
: Grace to you and peace from God our Father.</p>
		<p> <span class="ver">3</span>We give thanks to God the Father of our Lord Jesus Christ, praying always for you, <span class="ver">4</span>having heard of your faith in Christ Jesus, and of the love which ye have toward all the saM
ints, <span class="ver">5</span>because of the hope which is laid up for you in the heavens, whereof ye heard before in the word of the truth of the gospel, <span class="ver">6</span>which is come unto you; even as it is also in all the world bearing fruit and increasing, as <em>it doth</em> in you also, since the day ye heard and knew the grace of God in truth; <span class="ver">7</span>even as ye learned of Epaphras our beloved fellow-servant, who is a faithful minister of Christ on our behalf, <span class="ver">M
8</span>who also declared unto us your love in the Spirit.</p>
		<p> <span class="ver">9</span>For this cause we also, since the day we heard <em>it</em>, do not cease to pray and make request for you, that ye may be filled with the knowledge of his will in all spiritual wisdom and understanding, <span class="ver">10</span>to walk worthily of the Lord unto all pleasing, bearing fruit in every good work, and increasing in the knowledge of God; <span class="ver">11</span>strengthened with all power, according to theM
 might of his glory, unto all patience and longsuffering with joy; <span class="ver">12</span>giving thanks unto the Father, who made us meet to be partakers of the inheritance of the saints in light; <span class="ver">13</span>who delivered us out of the power of darkness, and translated us into the kingdom of the Son of his love; <span class="ver">14</span>in whom we have our redemption, the forgiveness of our sins: <span class="ver">15</span>who is the image of the invisible God, the firstborn of all creation; <M
span class="ver">16</span>for in him were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and unto him; <span class="ver">17</span>and he is before all things, and in him all things consist. <span class="ver">18</span>And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. <span class="M
ver">19</span>For it was the good pleasure <em>of the Father</em> that in him should all the fulness dwell; <span class="ver">20</span>and through him to reconcile all things unto himself, having made peace through the blood of his cross; through him, <em>I say</em>, whether things upon the earth, or things in the heavens. <span class="ver">21</span>And you, being in time past alienated and enemies in your mind in your evil works, <span class="ver">22</span>yet now hath he reconciled in the body of his flesh througM
h death, to present you holy and without blemish and unreproveable before him: <span class="ver">23</span>if so be that ye continue in the faith, grounded and stedfast, and not moved away from the hope of the gospel which ye heard, which was preached in all creation under heaven; whereof I Paul was made a minister.</p>
		<p> <span class="ver">24</span>Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body
he church; <span class="ver">25</span>whereof I was made a minister, according to the dispensation of God which was given me to you-ward, to fulfil the word of God, <span class="ver">26</span> <em>even</em> the mystery which hath been hid for ages and generations: but now hath it been manifested to his saints, <span class="ver">27</span>to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory: <span class="ver">28</span>whom M
we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ; <span class="ver">29</span>whereunto I labor also, striving according to his working, which worketh in me mightily.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>For I would have you know how greatly I strive for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; <span class="ver">2</span>that their hearts may be comforted, they being knit togetherM
 in love, and unto all riches of the full assurance of understanding, that they may know the mystery of God, <em>even</em> Christ, <span class="ver">3</span>in whom are all the treasures of wisdom and knowledge hidden. <span class="ver">4</span>This I say, that no one may delude you with persuasiveness of speech. <span class="ver">5</span>For though I am absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ.</p>
		<p> <span class="ver">6M
</span>As therefore ye received Christ Jesus the Lord, <em>so</em> walk in him, <span class="ver">7</span>rooted and builded up in him, and established in your faith, even as ye were taught, abounding in thanksgiving.</p>
		<p> <span class="ver">8</span>Take heed lest there shall be any one that maketh spoil of you through his philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ: <span class="ver">9</span>for in him dwelleth all the fulness of the Godhead bM
odily, <span class="ver">10</span>and in him ye are made full, who is the head of all principality and power: <span class="ver">11</span>in whom ye were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh, in the circumcision of Christ; <span class="ver">12</span>having been buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead. <span class="ver">13</span>And you, being dead through your trM
espasses and the uncircumcision of your flesh, you, <em>I say</em>, did he make alive together with him, having forgiven us all our trespasses; <span class="ver">14</span>having blotted out the bond written in ordinances that was against us, which was contrary to us: and he hath taken it out of the way, nailing it to the cross; <span class="ver">15</span>having despoiled the principalities and the powers, he made a show of them openly, triumphing over them in it.</p>
		<p> <span class="ver">16</span>Let no man theM
refore judge you in meat, or in drink, or in respect of a feast day or a new moon or a sabbath day: <span class="ver">17</span>which are a shadow of the things to come; but the body is Christ
s. <span class="ver">18</span>Let no man rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he hath seen, vainly puffed up by his fleshly mind, <span class="ver">19</span>and not holding fast the Head, from whom all the body, being supplied and knit together through the M
joints and bands, increaseth with the increase of God.</p>
		<p> <span class="ver">20</span>If ye died with Christ from the rudiments of the world, why, as though living in the world, do ye subject yourselves to ordinances, <span class="ver">21</span>Handle not, nor taste, nor touch <span class="ver">22</span>(all which things are to perish with the using), after the precepts and doctrines of men? <span class="ver">23</span>Which things have indeed a show of wisdom in will-worship, and humility, and severity to thM
e body; <em>but are</em> not of any value against the indulgence of the flesh.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>If then ye were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. <span class="ver">2</span>Set your mind on the things that are above, not on the things that are upon the earth. <span class="ver">3</span>For ye died, and your life is hid with Christ in God. <span class="ver">4</span>When Christ, <em>who is</em> our lifM
e, shall be manifested, then shall ye also with him be manifested in glory.</p>
		<p> <span class="ver">5</span>Put to death therefore your members which are upon the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry; <span class="ver">6</span>for which things
 sake cometh the wrath of God upon the sons of disobedience: <span class="ver">7</span>wherein ye also once walked, when ye lived in these things; <span class="ver">8</span>but now do ye also put them all away: angeM
r, wrath, malice, railing, shameful speaking out of your mouth: <span class="ver">9</span>lie not one to another; seeing that ye have put off the old man with his doings, <span class="ver">10</span>and have put on the new man, that is being renewed unto knowledge after the image of him that created him: <span class="ver">11</span>where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is all, and in all.</p>
		<p> <span class="ver">12</span>Put on theM
s elect, holy and beloved, a heart of compassion, kindness, lowliness, meekness, longsuffering; <span class="ver">13</span>forbearing one another, and forgiving each other, if any man have a complaint against any; even as the Lord forgave you, so also do ye: <span class="ver">14</span>and above all these things <em>put on</em> love, which is the bond of perfectness. <span class="ver">15</span>And let the peace of Christ rule in your hearts, to the which also ye were called in one body; and be ye thM
ankful. <span class="ver">16</span>Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms <em>and</em> hymns <em>and</em> spiritual songs, singing with grace in your hearts unto God. <span class="ver">17</span>And whatsoever ye do, in word or in deed, <em>do</em> all in the name of the Lord Jesus, giving thanks to God the Father through him.</p>
		<p> <span class="ver">18</span>Wives, be in subjection to your husbands, as is fitting in the Lord. <span class="ver"M
>19</span>Husbands, love your wives, and be not bitter against them. <span class="ver">20</span>Children, obey your parents in all things, for this is well-pleasing in the Lord. <span class="ver">21</span>Fathers, provoke not your children, that they be not discouraged. <span class="ver">22</span>Servants, obey in all things them that are your masters according to the flesh; not with eye-service, as men-pleasers, but in singleness of heart, fearing the Lord: <span class="ver">23</span>whatsoever ye do, work heartilM
y, as unto the Lord, and not unto men; <span class="ver">24</span>knowing that from the Lord ye shall receive the recompense of the inheritance: ye serve the Lord Christ. <span class="ver">25</span>For he that doeth wrong shall receive again for the wrong that he hath done: and there is no respect of persons.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>Masters, render unto your servants that which is just and equal; knowing that ye also have a Master in heaven.</p>
		<p> <span class="ver">2</span>CoM
ntinue stedfastly in prayer, watching therein with thanksgiving; <span class="ver">3</span>withal praying for us also, that God may open unto us a door for the word, to speak the mystery of Christ, for which I am also in bonds; <span class="ver">4</span>that I may make it manifest, as I ought to speak. <span class="ver">5</span>Walk in wisdom toward them that are without, redeeming the time. <span class="ver">6</span>Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer eM
		<p> <span class="ver">7</span>All my affairs shall Tychicus make known unto you, the beloved brother and faithful minister and fellow-servant in the Lord: <span class="ver">8</span>whom I have sent unto you for this very purpose, that ye may know our state, and that he may comfort your hearts; <span class="ver">9</span>together with Onesimus, the faithful and beloved brother, who is one of you. They shall make known unto you all things that <em>are done</em> here.</p>
		<p> <span class="ver">10</spM
an>Aristarchus my fellow-prisoner saluteth you, and Mark, the cousin of Barnabas (touching whom ye received commandments; if he come unto you, receive him), <span class="ver">11</span>and Jesus that is called Justus, who are of the circumcision: these only <em>are my</em> fellow-workers unto the kingdom of God, men that have been a comfort unto me. <span class="ver">12</span>Epaphras, who is one of you, a servant of Christ Jesus, saluteth you, always striving for you in his prayers, that ye may stand perfect and fuM
lly assured in all the will of God. <span class="ver">13</span>For I bear him witness, that he hath much labor for you, and for them in Laodicea, and for them in Hierapolis. <span class="ver">14</span>Luke, the beloved physician, and Demas salute you. <span class="ver">15</span>Salute the brethren that are in Laodicea, and Nymphas, and the church that is in their house. <span class="ver">16</span>And when this epistle hath been read among you, cause that it be read also in the church of the Laodiceans; and that ye M
also read the epistle from Laodicea. <span class="ver">17</span>And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.</p>
		<p> <span class="ver">18</span>The salutation of me Paul with mine own hand. Remember my bonds. Grace be with you.</p>
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
text/html;charset=utf-8
	<title>TIMOTHY</title>
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xt-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
				<text x="500" y="230" font-family="serif" font-size="30" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">AMERICAN STANDARD</text>
				<line x1="500" y1="310" x2="500" y2="600" stroke="#FFC30F" stroke-width="50"/>
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				<text x="500" y="730" font-family="serif" font-size="40" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">THE FIRM
ST EPISTLE OF PAUL TO</text>
				<text x="500" y="800" font-family="serif" font-size="80" font-weight="bold" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">TIMOTHY</text>
			<span>THE FIRST EPISTLE OF PAUL TO</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
				<li><a href="#c5">5</aM
				<li><a href="#c6">6</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</span>Paul, an apostle of Christ Jesus according to the commandment of God our Saviour, and Christ Jesus our hope; <span class="ver">2</span>unto Timothy, my true child in faith: Grace, mercy, peace, from God the Father and Christ Jesus our Lord.</p>
		<p> <span class="ver">3</span>As I exhorted thee to tarry at Ephesus, when I was going into Macedonia, that thou mightest charge certain men not to teach a M
different doctrine, <span class="ver">4</span>neither to give heed to fables and endless genealogies, which minister questionings, rather than a dispensation of God which is in faith; <em>so do I now</em>. <span class="ver">5</span>But the end of the charge is love out of a pure heart and a good conscience and faith unfeigned: <span class="ver">6</span>from which things some having swerved have turned aside unto vain talking; <span class="ver">7</span>desiring to be teachers of the law, though they understand neithM
er what they say, nor whereof they confidently affirm. <span class="ver">8</span>But we know that the law is good, if a man use it lawfully, <span class="ver">9</span>as knowing this, that law is not made for a righteous man, but for the lawless and unruly, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, <span class="ver">10</span>for fornicators, for abusers of themselves with men, for menstealers, for liars, for false swearers, and if theM
re be any other thing contrary to the sound doctrine; <span class="ver">11</span>according to the gospel of the glory of the blessed God, which was committed to my trust.</p>
		<p> <span class="ver">12</span>I thank him that enabled me, <em>even</em> Christ Jesus our Lord, for that he counted me faithful, appointing me to <em>his</em> service; <span class="ver">13</span>though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief; <span class=M
"ver">14</span>and the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus. <span class="ver">15</span>Faithful is the saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief: <span class="ver">16</span>howbeit for this cause I obtained mercy, that in me as chief might Jesus Christ show forth all his longsuffering, for an ensample of them that should thereafter believe on him unto eternal life. <span class="ver">17</span>Now unM
to the King eternal, immortal, invisible, the only God, <em>be</em> honor and glory for ever and ever. Amen.</p>
		<p> <span class="ver">18</span>This charge I commit unto thee, my child Timothy, according to the prophecies which led the way to thee, that by them thou mayest war the good warfare; <span class="ver">19</span>holding faith and a good conscience; which some having thrust from them made shipwreck concerning the faith: <span class="ver">20</span>of whom is Hymen
us and Alexander; whom I delivered unto M
Satan, that they might be taught not to blaspheme.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men; <span class="ver">2</span>for kings and all that are in high place; that we may lead a tranquil and quiet life in all godliness and gravity. <span class="ver">3</span>This is good and acceptable in the sight of God our Saviour; <span class="ver">4</span>who would have all men to be saved, and coM
me to the knowledge of the truth. <span class="ver">5</span>For there is one God, one mediator also between God and men, <em>himself</em> man, Christ Jesus, <span class="ver">6</span>who gave himself a ransom for all; the testimony <em>to be borne</em> in its own times; <span class="ver">7</span>whereunto I was appointed a preacher and an apostle (I speak the truth, I lie not), a teacher of the Gentiles in faith and truth.</p>
		<p> <span class="ver">8</span>I desire therefore that the men pray in every place, lifM
ting up holy hands, without wrath and disputing. <span class="ver">9</span>In like manner, that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold or pearls or costly raiment; <span class="ver">10</span>but (which becometh women professing godliness) through good works. <span class="ver">11</span>Let a woman learn in quietness with all subjection. <span class="ver">12</span>But I permit not a woman to teach, nor to have dominion over a man, but to be in quietnM
ess. <span class="ver">13</span>For Adam was first formed, then Eve; <span class="ver">14</span>and Adam was not beguiled, but the woman being beguiled hath fallen into transgression: <span class="ver">15</span>but she shall be saved through her child-bearing, if they continue in faith and love and sanctification with sobriety.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>Faithful is the saying, If a man seeketh the office of a bishop, he desireth a good work. <span class="ver">2</span>The bishop therM
efore must be without reproach, the husband of one wife, temperate, sober-minded, orderly, given to hospitality, apt to teach; <span class="ver">3</span>no brawler, no striker; but gentle, not contentious, no lover of money; <span class="ver">4</span>one that ruleth well his own house, having <em>his</em> children in subjection with all gravity; <span class="ver">5</span>(but if a man knoweth not how to rule his own house, how shall he take care of the church of God?) <span class="ver">6</span>not a novice, lest beM
ing puffed up he fall into the condemnation of the devil. <span class="ver">7</span>Moreover he must have good testimony from them that are without; lest he fall into reproach and the snare of the devil. <span class="ver">8</span>Deacons in like manner <em>must be</em> grave, not double-tongued, not given to much wine, not greedy of filthy lucre; <span class="ver">9</span>holding the mystery of the faith in a pure conscience. <span class="ver">10</span>And let these also first be proved; then let them serve as deacM
ons, if they be blameless. <span class="ver">11</span>Women in like manner <em>must be</em> grave, not slanderers, temperate, faithful in all things. <span class="ver">12</span>Let deacons be husbands of one wife, ruling <em>their</em> children and their own houses well. <span class="ver">13</span>For they that have served well as deacons gain to themselves a good standing, and great boldness in the faith which is in Christ Jesus.</p>
		<p> <span class="ver">14</span>These things write I unto thee, hoping to come M
unto thee shortly; <span class="ver">15</span>but if I tarry long, that thou mayest know how men ought to behave themselves in the house of God, which is the church of the living God, the pillar and ground of the truth. <span class="ver">16</span>And without controversy great is the mystery of godliness;</p>
		<p class="q">He who was manifested in the flesh,</p>
		<p class="q">Justified in the spirit,</p>
		<p class="q">Seen of angels,</p>
		<p class="q">Preached among the nations,</p>
		<p class="q">Believed M
on in the world,</p>
		<p class="q">Received up in glory.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>But the Spirit saith expressly, that in later times some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons, <span class="ver">2</span>through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron; <span class="ver">3</span>forbidding to marry, <em>and commanding</em> to abstain from meats, which God created to be received with M
thanksgiving by them that believe and know the truth. <span class="ver">4</span>For every creature of God is good, and nothing is to be rejected, if it be received with thanksgiving: <span class="ver">5</span>for it is sanctified through the word of God and prayer.</p>
		<p> <span class="ver">6</span>If thou put the brethren in mind of these things, thou shalt be a good minister of Christ Jesus, nourished in the words of the faith, and of the good doctrine which thou hast followed <em>until now</em>: <span class="M
ver">7</span>but refuse profane and old wives
 fables. And exercise thyself unto godliness: <span class="ver">8</span>for bodily exercise is profitable for a little; but godliness is profitable for all things, having promise of the life which now is, and of that which is to come. <span class="ver">9</span>Faithful is the saying, and worthy of all acceptation. <span class="ver">10</span>For to this end we labor and strive, because we have our hope set on the living God, who is the Saviour of all men, specially of M
them that believe. <span class="ver">11</span>These things command and teach. <span class="ver">12</span>Let no man despise thy youth; but be thou an ensample to them that believe, in word, in manner of life, in love, in faith, in purity. <span class="ver">13</span>Till I come, give heed to reading, to exhortation, to teaching. <span class="ver">14</span>Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. <span class="ver">15</span>Be diligent iM
n these things; give thyself wholly to them; that thy progress may be manifest unto all. <span class="ver">16</span>Take heed to thyself, and to thy teaching. Continue in these things; for in doing this thou shalt save both thyself and them that hear thee.</p>
		<h2 id="c5">5</h2>
		<p> <span class="ver">1</span>Rebuke not an elder, but exhort him as a father; the younger men as brethren: <span class="ver">2</span>the elder women as mothers; the younger as sisters, in all purity. <span class="ver">3</span>Honor wM
idows that are widows indeed. <span class="ver">4</span>But if any widow hath children or grandchildren, let them learn first to show piety towards their own family, and to requite their parents: for this is acceptable in the sight of God. <span class="ver">5</span>Now she that is a widow indeed, and desolate, hath her hope set on God, and continueth in supplications and prayers night and day. <span class="ver">6</span>But she that giveth herself to pleasure is dead while she liveth. <span class="ver">7</span>TheseM
 things also command, that they may be without reproach. <span class="ver">8</span>But if any provideth not for his own, and specially his own household, he hath denied the faith, and is worse than an unbeliever. <span class="ver">9</span>Let none be enrolled as a widow under threescore years old, <em>having been</em> the wife of one man, <span class="ver">10</span>well reported of for good works; if she hath brought up children, if she hath used hospitality to strangers, if she hath washed the saints
he hath relieved the afflicted, if she hath diligently followed every good work. <span class="ver">11</span>But younger widows refuse: for when they have waxed wanton against Christ, they desire to marry; <span class="ver">12</span>having condemnation, because they have rejected their first pledge. <span class="ver">13</span>And withal they learn also <em>to be</em> idle, going about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. <span class="ver">14<M
/span>I desire therefore that the younger <em>widows</em> marry, bear children, rule the household, give no occasion to the adversary for reviling: <span class="ver">15</span>for already some are turned aside after Satan. <span class="ver">16</span>If any woman that believeth hath widows, let her relieve them, and let not the church be burdened; that it may relieve them that are widows indeed.</p>
		<p> <span class="ver">17</span>Let the elders that rule well be counted worthy of double honor, especially those whoM
 labor in the word and in teaching. <span class="ver">18</span>For the scripture saith, Thou shalt not muzzle the ox when he treadeth out the corn. And, The laborer is worthy of his hire. <span class="ver">19</span>Against an elder receive not an accusation, except at <em>the mouth of</em> two or three witnesses. <span class="ver">20</span>Them that sin reprove in the sight of all, that the rest also may be in fear. <span class="ver">21</span>I charge <em>thee</em> in the sight of God, and Christ Jesus, and the eleM
ct angels, that thou observe these things without prejudice, doing nothing by partiality. <span class="ver">22</span>Lay hands hastily on no man, neither be partaker of other men
s sins: keep thyself pure. <span class="ver">23</span>Be no longer a drinker of water, but use a little wine for thy stomach
s sake and thine often infirmities. <span class="ver">24</span>Some men
s sins are evident, going before unto judgment; and some men also they follow after. <span class="ver">25</span>In like manner also there M
are good works that are evident; and such as are otherwise cannot be hid.</p>
		<h2 id="c6">6</h2>
		<p> <span class="ver">1</span>Let as many as are servants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine be not blasphemed. <span class="ver">2</span>And they that have believing masters, let them not despise them, because they are brethren; but let them serve them the rather, because they that partake of the benefit are believing and beloved. These things teach aM
		<p> <span class="ver">3</span>If any man teacheth a different doctrine, and consenteth not to sound words, <em>even</em> the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; <span class="ver">4</span>he is puffed up, knowing nothing, but doting about questionings and disputes of words, whereof cometh envy, strife, railings, evil surmisings, <span class="ver">5</span>wranglings of men corrupted in mind and bereft of the truth, supposing that godliness is a way ofM
 gain. <span class="ver">6</span>But godliness with contentment is great gain: <span class="ver">7</span>for we brought nothing into the world, for neither can we carry anything out; <span class="ver">8</span>but having food and covering we shall be therewith content. <span class="ver">9</span>But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition. <span class="ver">10</span>For the love of money is a root of all kindM
s of evil: which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows.</p>
		<p> <span class="ver">11</span>But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. <span class="ver">12</span>Fight the good fight of the faith, lay hold on the life eternal, whereunto thou wast called, and didst confess the good confession in the sight of many witnesses. <span class="ver">13</span>I charge thee in M
the sight of God, who giveth life to all things, and of Christ Jesus, who before Pontius Pilate witnessed the good confession; <span class="ver">14</span>that thou keep the commandment, without spot, without reproach, until the appearing of our Lord Jesus Christ: <span class="ver">15</span>which in its own times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords; <span class="ver">16</span>who only hath immortality, dwelling in light unapproachable; whom no man hath seen, norM
 can see: to whom <em>be</em> honor and power eternal. Amen.</p>
		<p> <span class="ver">17</span>Charge them that are rich in this present world, that they be not highminded, nor have their hope set on the uncertainty of riches, but on God, who giveth us richly all things to enjoy; <span class="ver">18</span>that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; <span class="ver">19</span>laying up in store for themselves a good foundation against the time toM
 come, that they may lay hold on the life which is <em>life</em> indeed.</p>
		<p> <span class="ver">20</span>O Timothy, guard that which is committed unto <em>thee</em>, turning away from the profane babblings and oppositions of the knowledge which is falsely so called; <span class="ver">21</span>which some professing have erred concerning the faith.</p>
		<p>Grace be with you.</p>
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (:ASV), public domain.</p>
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	<title>JOHN</title>
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nt-size="70" font-weight="bold" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
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chor="middle" dominant-baseline="central">THE THIRD EPISTLE OF</text>
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			<span>THE THIRD EPISTLE OF</span>
		<p> <span class="ver">1</span>The elder unto Gaius the beloved, whom I love in truth.</p>
		<p> <span class="ver">2</span>Beloved, I pray that in all things thou mayest prosper and be in health,M
 even as thy soul prospereth. <span class="ver">3</span>For I rejoiced greatly, when brethren came and bare witness unto thy truth, even as thou walkest in truth. <span class="ver">4</span>Greater joy have I none than this, to hear of my children walking in the truth.</p>
		<p> <span class="ver">5</span>Beloved, thou doest a faithful work in whatsoever thou doest toward them that are brethren and strangers withal; <span class="ver">6</span>who bare witness to thy love before the church: whom thou wilt do well to sM
et forward on their journey worthily of God: <span class="ver">7</span>because that for the sake of the Name they went forth, taking nothing of the Gentiles. <span class="ver">8</span>We therefore ought to welcome such, that we may be fellow-workers for the truth.</p>
		<p> <span class="ver">9</span>I wrote somewhat unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. <span class="ver">10</span>Therefore, if I come, I will bring to remembrance his works which he doeth, M
prating against us with wicked words: and not content therewith, neither doth he himself receive the brethren, and them that would he forbiddeth and casteth <em>them</em> out of the church. <span class="ver">11</span>Beloved, imitate not that which is evil, but that which is good. He that doeth good is of God: he that doeth evil hath not seen God. <span class="ver">12</span>Demetrius hath the witness of all <em>men</em>, and of the truth itself: yea, we also bear witness; and thou knowest that our witness is true.<M
		<p> <span class="ver">13</span>I had many things to write unto thee, but I am unwilling to write <em>them</em> to thee with ink and pen: <span class="ver">14</span>but I hope shortly to see thee, and we shall speak face to face. Peace <em>be</em> unto thee. The friends salute thee. Salute the friends by name.</p>
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
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	<title>EPHESIANS</title>
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text-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
				<text x="500" y="230" font-family="serif" font-size="30" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">AMERICAN STANDARD</text>
				<line x1="500" y1="310" x2="500" y2="600" stroke="#FFC30F" stroke-width="50"/>
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				<text x="500" y="730" font-family="serif" font-size="40" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">THE EM
PISTLE OF PAUL TO THE</text>
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			<span>THE EPISTLE OF PAUL TO THE</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
				<li><a href="#c5">5<M
				<li><a href="#c6">6</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</span>Paul, an apostle of Christ Jesus through the will of God, to the saints that are at Ephesus, and the faithful in Christ Jesus: <span class="ver">2</span>Grace to you and peace from God our Father and the Lord Jesus Christ.</p>
		<p> <span class="ver">3</span>Blessed <em>be</em> the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in the heavenly <em>places<M
/em> in Christ: <span class="ver">4</span>even as he chose us in him before the foundation of the world, that we should be holy and without blemish before him in love: <span class="ver">5</span>having foreordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will, <span class="ver">6</span>to the praise of the glory of his grace, which he freely bestowed on us in the Beloved: <span class="ver">7</span>in whom we have our redemption through his blood, the forgivenM
ess of our trespasses, according to the riches of his grace, <span class="ver">8</span>which he made to abound toward us in all wisdom and prudence, <span class="ver">9</span>making known unto us the mystery of his will, according to his good pleasure which he purposed in him <span class="ver">10</span>unto a dispensation of the fulness of the times, to sum up all things in Christ, the things in the heavens, and the things upon the earth; in him, <em>I say</em>, <span class="ver">11</span>in whom also we were made M
a heritage, having been foreordained according to the purpose of him who worketh all things after the counsel of his will; <span class="ver">12</span>to the end that we should be unto the praise of his glory, we who had before hoped in Christ: <span class="ver">13</span>in whom ye also, having heard the word of the truth, the gospel of your salvation,
in whom, having also believed, ye were sealed with the Holy Spirit of promise, <span class="ver">14</span>which is an earnest of our inheritance, unto the redemptioM
s</em> own possession, unto the praise of his glory.</p>
		<p> <span class="ver">15</span>For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which <em>ye show</em> toward all the saints, <span class="ver">16</span>cease not to give thanks for you, making mention <em>of you</em> in my prayers; <span class="ver">17</span>that the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation in the knowledge of hiM
m; <span class="ver">18</span>having the eyes of your heart enlightened, that ye may know what is the hope of his calling, what the riches of the glory of his inheritance in the saints, <span class="ver">19</span>and what the exceeding greatness of his power to us-ward who believe, according to that working of the strength of his might <span class="ver">20</span>which he wrought in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly <em>places</em>, <span class="ver">21</M
span>far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come: <span class="ver">22</span>and he put all things in subjection under his feet, and gave him to be head over all things to the church, <span class="ver">23</span>which is his body, the fulness of him that filleth all in all.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>And you <em>did he make alive</em>, when ye were dead through your trespasses and sM
ins, <span class="ver">2</span>wherein ye once walked according to the course of this world, according to the prince of the powers of the air, of the spirit that now worketh in the sons of disobedience; <span class="ver">3</span>among whom we also all once lived in the lusts of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest:
 <span class="ver">4</span>but God, being rich in mercy, for his great love wherewith he loved us, <span class="ver">5</spanM
>even when we were dead through our trespasses, made us alive together with Christ (by grace have ye been saved), <span class="ver">6</span>and raised us up with him, and made us to sit with him in the heavenly <em>places</em>, in Christ Jesus: <span class="ver">7</span>that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus: <span class="ver">8</span>for by grace have ye been saved through faith; and that not of yourselves, <em>it is</em> the gift of God; <spaM
n class="ver">9</span>not of works, that no man should glory. <span class="ver">10</span>For we are his workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them.</p>
		<p> <span class="ver">11</span>Wherefore remember, that once ye, the Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision, in the flesh, made by hands; <span class="ver">12</span>that ye were at that time separate from Christ, alienated from the commonwealth of IsrM
ael, and strangers from the covenants of the promise, having no hope and without God in the world. <span class="ver">13</span>But now in Christ Jesus ye that once were far off are made nigh in the blood of Christ. <span class="ver">14</span>For he is our peace, who made both one, and brake down the middle wall of partition, <span class="ver">15</span>having abolished in his flesh the enmity, <em>even</em> the law of commandments <em>contained</em> in ordinances; that he might create in himself of the two one new maM
n, <em>so</em> making peace; <span class="ver">16</span>and might reconcile them both in one body unto God through the cross, having slain the enmity thereby: <span class="ver">17</span>and he came and preached peace to you that were far off, and peace to them that were nigh: <span class="ver">18</span>for through him we both have our access in one Spirit unto the Father. <span class="ver">19</span>So then ye are no more strangers and sojourners, but ye are fellow-citizens with the saints, and of the household of GM
od, <span class="ver">20</span>being built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner stone; <span class="ver">21</span>in whom each several building, fitly framed together, groweth into a holy temple in the Lord; <span class="ver">22</span>in whom ye also are builded together for a habitation of God in the Spirit.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>For this cause I Paul, the prisoner of Christ Jesus in behalf of you Gentiles,
="ver">2</span>if so be that ye have heard of the dispensation of that grace of God which was given me to you-ward; <span class="ver">3</span>how that by revelation was made known unto me the mystery, as I wrote before in few words, <span class="ver">4</span>whereby, when ye read, ye can perceive my understanding in the mystery of Christ; <span class="ver">5</span>which in other generations was not made known unto the sons of men, as it hath now been revealed unto his holy apostles and prophets in the Spirit; <spanM
 class="ver">6</span> <em>to wit</em>, that the Gentiles are fellow-heirs, and fellow-members of the body, and fellow-partakers of the promise in Christ Jesus through the gospel, <span class="ver">7</span>whereof I was made a minister, according to the gift of that grace of God which was given me according to the working of his power. <span class="ver">8</span>Unto me, who am less than the least of all saints, was this grace given, to preach unto the Gentiles the unsearchable riches of Christ; <span class="ver">9</M
span>and to make all men see what is the dispensation of the mystery which for ages hath been hid in God who created all things; <span class="ver">10</span>to the intent that now unto the principalities and the powers in the heavenly <em>places</em> might be made known through the church the manifold wisdom of God, <span class="ver">11</span>according to the eternal purpose which he purposed in Christ Jesus our Lord: <span class="ver">12</span>in whom we have boldness and access in confidence through our faith in hM
im. <span class="ver">13</span>Wherefore I ask that ye may not faint at my tribulations for you, which are your glory.</p>
		<p> <span class="ver">14</span>For this cause I bow my knees unto the Father, <span class="ver">15</span>from whom every family in heaven and on earth is named, <span class="ver">16</span>that he would grant you, according to the riches of his glory, that ye may be strengthened with power through his Spirit in the inward man; <span class="ver">17</span>that Christ may dwell in your hearts thM
rough faith; to the end that ye, being rooted and grounded in love, <span class="ver">18</span>may be strong to apprehend with all the saints what is the breadth and length and height and depth, <span class="ver">19</span>and to know the love of Christ which passeth knowledge, that ye may be filled unto all the fulness of God.</p>
		<p> <span class="ver">20</span>Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, <span class="ver">21</spaM
n>unto him <em>be</em> the glory in the church and in Christ Jesus unto all generations for ever and ever. Amen.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>I therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called, <span class="ver">2</span>with all lowliness and meekness, with longsuffering, forbearing one another in love; <span class="ver">3</span>giving diligence to keep the unity of the Spirit in the bond of peace. <span class="ver">4</span> <em>M
There is</em> one body, and one Spirit, even as also ye were called in one hope of your calling; <span class="ver">5</span>one Lord, one faith, one baptism, <span class="ver">6</span>one God and Father of all, who is over all, and through all, and in all. <span class="ver">7</span>But unto each one of us was the grace given according to the measure of the gift of Christ. <span class="ver">8</span>Wherefore he saith,</p>
		<p class="q">When he ascended on high, he led captivity captive,</p>
		<p class="q">And gaveM
 gifts unto men.</p>
		<p class="mm"> <span class="ver">9</span>(Now this, He ascended, what is it but that he also descended into the lower parts of the earth? <span class="ver">10</span>He that descended is the same also that ascended far above all the heavens, that he might fill all things.) <span class="ver">11</span>And he gave some <em>to be</em> apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; <span class="ver">12</span>for the perfecting of the saints, unto the work of mM
inistering, unto the building up of the body of Christ: <span class="ver">13</span>till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a fullgrown man, unto the measure of the stature of the fulness of Christ: <span class="ver">14</span>that we may be no longer children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error; <span class="ver">15</span>but speaking truth in love, may grow up in all thinM
gs into him, who is the head, <em>even</em> Christ; <span class="ver">16</span>from whom all the body fitly framed and knit together through that which every joint supplieth, according to the working in <em>due</em> measure of each several part, maketh the increase of the body unto the building up of itself in love.</p>
		<p> <span class="ver">17</span>This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind, <span class="ver">18</span>being darkeM
ned in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their heart; <span class="ver">19</span>who being past feeling gave themselves up to lasciviousness, to work all uncleanness with greediness. <span class="ver">20</span>But ye did not so learn Christ; <span class="ver">21</span>if so be that ye heard him, and were taught in him, even as truth is in Jesus: <span class="ver">22</span>that ye put away, as concerning your former manner of liM
fe, the old man, that waxeth corrupt after the lusts of deceit; <span class="ver">23</span>and that ye be renewed in the spirit of your mind, <span class="ver">24</span>and put on the new man, that after God hath been created in righteousness and holiness of truth.</p>
		<p> <span class="ver">25</span>Wherefore, putting away falsehood, speak ye truth each one with his neighbor: for we are members one of another. <span class="ver">26</span>Be ye angry, and sin not: let not the sun go down upon your wrath: <span claM
ss="ver">27</span>neither give place to the devil. <span class="ver">28</span>Let him that stole steal no more: but rather let him labor, working with his hands the thing that is good, that he may have whereof to give to him that hath need. <span class="ver">29</span>Let no corrupt speech proceed out of your mouth, but such as is good for edifying as the need may be, that it may give grace to them that hear. <span class="ver">30</span>And grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redM
emption. <span class="ver">31</span>Let all bitterness, and wrath, and anger, and clamor, and railing, be put away from you, with all malice: <span class="ver">32</span>and be ye kind one to another, tenderhearted, forgiving each other, even as God also in Christ forgave you.</p>
		<h2 id="c5">5</h2>
		<p> <span class="ver">1</span>Be ye therefore imitators of God, as beloved children; <span class="ver">2</span>and walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrificM
e to God for an odor of a sweet smell.</p>
		<p> <span class="ver">3</span>But fornication, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints; <span class="ver">4</span>nor filthiness, nor foolish talking, or jesting, which are not befitting: but rather giving of thanks. <span class="ver">5</span>For this ye know of a surety, that no fornicator, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and God. <span class="veM
r">6</span>Let no man deceive you with empty words: for because of these things cometh the wrath of God upon the sons of disobedience. <span class="ver">7</span>Be not ye therefore partakers with them; <span class="ver">8</span>for ye were once darkness, but are now light in the Lord: walk as children of light <span class="ver">9</span>(for the fruit of the light is in all goodness and righteousness and truth), <span class="ver">10</span>proving what is well-pleasing unto the Lord; <span class="ver">11</span>and haM
ve no fellowship with the unfruitful works of darkness, but rather even reprove them; <span class="ver">12</span>for the things which are done by them in secret it is a shame even to speak of. <span class="ver">13</span>But all things when they are reproved are made manifest by the light: for everything that is made manifest is light. <span class="ver">14</span>Wherefore <em>he</em> saith, Awake, thou that sleepest, and arise from the dead, and Christ shall shine upon thee.</p>
		<p> <span class="ver">15</span>LooM
k therefore carefully how ye walk, not as unwise, but as wise; <span class="ver">16</span>redeeming the time, because the days are evil. <span class="ver">17</span>Wherefore be ye not foolish, but understand what the will of the Lord is. <span class="ver">18</span>And be not drunken with wine, wherein is riot, but be filled with the Spirit; <span class="ver">19</span>speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; <span class="ver">20</span>givM
ing thanks always for all things in the name of our Lord Jesus Christ to God, even the Father; <span class="ver">21</span>subjecting yourselves one to another in the fear of Christ.</p>
		<p> <span class="ver">22</span>Wives, <em>be in subjection</em> unto your own husbands, as unto the Lord. <span class="ver">23</span>For the husband is the head of the wife, as Christ also is the head of the church, <em>being</em> himself the saviour of the body. <span class="ver">24</span>But as the church is subject to Christ, M
so <em>let</em> the wives also <em>be</em> to their husbands in everything. <span class="ver">25</span>Husbands, love your wives, even as Christ also loved the church, and gave himself up for it; <span class="ver">26</span>that he might sanctify it, having cleansed it by the washing of water with the word, <span class="ver">27</span>that he might present the church to himself a glorious <em>church</em>, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. <span class="ver">2M
8</span>Even so ought husbands also to love their own wives as their own bodies. He that loveth his own wife loveth himself: <span class="ver">29</span>for no man ever hated his own flesh; but nourisheth and cherisheth it, even as Christ also the church; <span class="ver">30</span>because we are members of his body. <span class="ver">31</span>For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh. <span class="ver">32</span>This mystery is great: butM
 I speak in regard of Christ and of the church. <span class="ver">33</span>Nevertheless do ye also severally love each one his own wife even as himself; and <em>let</em> the wife <em>see</em> that she fear her husband.</p>
		<h2 id="c6">6</h2>
		<p> <span class="ver">1</span>Children, obey your parents in the Lord: for this is right. <span class="ver">2</span>Honor thy father and mother (which is the first commandment with promise), <span class="ver">3</span>that it may be well with thee, and thou mayest live lonM
g on the earth. <span class="ver">4</span>And, ye fathers, provoke not your children to wrath: but nurture them in the chastening and admonition of the Lord.</p>
		<p> <span class="ver">5</span>Servants, be obedient unto them that according to the flesh are your masters, with fear and trembling, in singleness of your heart, as unto Christ; <span class="ver">6</span>not in the way of eyeservice, as men-pleasers; but as servants of Christ, doing the will of God from the heart; <span class="ver">7</span>with good wilM
l doing service, as unto the Lord, and not unto men: <span class="ver">8</span>knowing that whatsoever good thing each one doeth, the same shall he receive again from the Lord, whether <em>he be</em> bond or free. <span class="ver">9</span>And, ye masters, do the same things unto them, and forbear threatening: knowing that he who is both their Master and yours is in heaven, and there is no respect of persons with him.</p>
		<p> <span class="ver">10</span>Finally, be strong in the Lord, and in the strength of his mM
ight. <span class="ver">11</span>Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. <span class="ver">12</span>For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual <em>hosts</em> of wickedness in the heavenly <em>places</em>. <span class="ver">13</span>Wherefore take up the whole armor of God, that ye may be able to withstand in the evil day, and, having done allM
, to stand. <span class="ver">14</span>Stand therefore, having girded your loins with truth, and having put on the breastplate of righteousness, <span class="ver">15</span>and having shod your feet with the preparation of the gospel of peace; <span class="ver">16</span>withal taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil <em>one</em>. <span class="ver">17</span>And take the helmet of salvation, and the sword of the Spirit, which is the word of God: <span class="M
ver">18</span>with all prayer and supplication praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for all the saints, <span class="ver">19</span>and on my behalf, that utterance may be given unto me in opening my mouth, to make known with boldness the mystery of the gospel, <span class="ver">20</span>for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.</p>
		<p> <span class="ver">21</span>But that ye also may know my affairs, howM
 I do, Tychicus, the beloved brother and faithful minister in the Lord, shall make known to you all things: <span class="ver">22</span>whom I have sent unto you for this very purpose, that ye may know our state, and that he may comfort your hearts.</p>
		<p> <span class="ver">23</span>Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. <span class="ver">24</span>Grace be with all them that love our Lord Jesus Christ with <em>a love</em> incorruptible.</p>
p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
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	<title>CORINTHIANS</title>
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" text-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
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 SECOND EPISTLE OF PAUL TO THE</text>
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			<span>THE SECOND EPISTLE OF PAUL TO THE</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
<li><a href="#c5">5</a></li>
				<li><a href="#c6">6</a></li>
				<li><a href="#c7">7</a></li>
				<li><a href="#c8">8</a></li>
				<li><a href="#c9">9</a></li>
				<li><a href="#c10">10</a></li>
				<li><a href="#c11">11</a></li>
				<li><a href="#c12">12</a></li>
				<li><a href="#c13">13</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</span>Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all M
the saints that are in the whole of Achaia: <span class="ver">2</span>Grace to you and peace from God our Father and the Lord Jesus Christ.</p>
		<p> <span class="ver">3</span>Blessed <em>be</em> the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort; <span class="ver">4</span>who comforteth us in all our affliction, that we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are comforted of God. <span class="ver">5</span>For as theM
 sufferings of Christ abound unto us, even so our comfort also aboundeth through Christ. <span class="ver">6</span>But whether we are afflicted, it is for your comfort and salvation; or whether we are comforted, it is for your comfort, which worketh in the patient enduring of the same sufferings which we also suffer: <span class="ver">7</span>and our hope for you is stedfast; knowing that, as ye are partakers of the sufferings, so also are ye of the comfort. <span class="ver">8</span>For we would not have you ignorM
ant, brethren, concerning our affliction which befell <em>us</em> in Asia, that we were weighed down exceedingly, beyond our power, insomuch that we despaired even of life: <span class="ver">9</span>yea, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves, but in God who raiseth the dead: <span class="ver">10</span>who delivered us out of so great a death, and will deliver: on whom we have set our hope that he will also still deliver us; <span class="ver">11</span>ye M
also helping together on our behalf by your supplication; that, for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf.</p>
		<p> <span class="ver">12</span>For our glorying is this, the testimony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom but in the grace of God, we behaved ourselves in the world, and more abundantly to you-ward. <span class="ver">13</span>For we write no other things unto you, than what ye read or even acknowledge, aM
nd I hope ye will acknowledge unto the end: <span class="ver">14</span>as also ye did acknowledge us in part, that we are your glorying, even as ye also are ours, in the day of our Lord Jesus.</p>
		<p> <span class="ver">15</span>And in this confidence I was minded to come first unto you, that ye might have a second benefit; <span class="ver">16</span>and by you to pass into Macedonia, and again from Macedonia to come unto you, and of you to be set forward on my journey unto Jud
a. <span class="ver">17</span>WhenM
 I therefore was thus minded, did I show fickleness? or the things that I purpose, do I purpose according to the flesh, that with me there should be the yea yea and the nay nay? <span class="ver">18</span>But as God is faithful, our word toward you is not yea and nay. <span class="ver">19</span>For the Son of God, Jesus Christ, who was preached among you by us, <em>even</em> by me and Silvanus and Timothy, was not yea and nay, but in him is yea. <span class="ver">20</span>For how many soever be the promises of God,M
 in him is the yea: wherefore also through him is the Amen, unto the glory of God through us. <span class="ver">21</span>Now he that establisheth us with you in Christ, and anointed us, is God; <span class="ver">22</span>who also sealed us, and gave <em>us</em> the earnest of the Spirit in our hearts.</p>
		<p> <span class="ver">23</span>But I call God for a witness upon my soul, that to spare you I forbare to come unto Corinth. <span class="ver">24</span>Not that we have lordship over your faith, but are helpers M
of your joy: for in faith ye stand fast.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>But I determined this for myself, that I would not come again to you with sorrow. <span class="ver">2</span>For if I make you sorry, who then is he that maketh me glad but he that is made sorry by me? <span class="ver">3</span>And I wrote this very thing, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is <em>the joy</em> of you all. <span class=M
"ver">4</span>For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be made sorry, but that ye might know the love which I have more abundantly unto you.</p>
		<p> <span class="ver">5</span>But if any hath caused sorrow, he hath caused sorrow, not to me, but in part (that I press not too heavily) to you all. <span class="ver">6</span>Sufficient to such a one is this punishment which was <em>inflicted</em> by the many; <span class="ver">7</span>so that contrariwise ye M
should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his overmuch sorrow. <span class="ver">8</span>Wherefore I beseech you to confirm <em>your</em> love toward him. <span class="ver">9</span>For to this end also did I write, that I might know the proof of you, whether ye are obedient in all things. <span class="ver">10</span>But to whom ye forgive anything, I <em>forgive</em> also: for what I also have forgiven, if I have forgiven anything, for your sakes <em>have I fM
orgiven it</em> in the presence of Christ; <span class="ver">11</span>that no advantage may be gained over us by Satan: for we are not ignorant of his devices.</p>
		<p> <span class="ver">12</span>Now when I came to Troas for the gospel of Christ, and when a door was opened unto me in the Lord, <span class="ver">13</span>I had no relief for my spirit, because I found not Titus my brother: but taking my leave of them, I went forth into Macedonia.</p>
		<p> <span class="ver">14</span>But thanks be unto God, who alwM
ays leadeth us in triumph in Christ, and maketh manifest through us the savor of his knowledge in every place. <span class="ver">15</span>For we are a sweet savor of Christ unto God, in them that are saved, and in them that perish; <span class="ver">16</span>to the one a savor from death unto death; to the other a savor from life unto life. And who is sufficient for these things? <span class="ver">17</span>For we are not as the many, corrupting the word of God: but as of sincerity, but as of God, in the sight of GoM
d, speak we in Christ.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>Are we beginning again to commend ourselves? or need we, as do some, epistles of commendation to you or from you? <span class="ver">2</span>Ye are our epistle, written in our hearts, known and read of all men; <span class="ver">3</span>being made manifest that ye are an epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in tables <em>that are</em> hearts of fleM
sh. <span class="ver">4</span>And such confidence have we through Christ to God-ward: <span class="ver">5</span>not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God; <span class="ver">6</span>who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. <span class="ver">7</span>But if the ministration of death, written, <em>and</em> engraven on stones, came with glory, M
so that the children of Israel could not look stedfastly upon the face of Moses for the glory of his face; which <em>glory</em> was passing away: <span class="ver">8</span>how shall not rather the ministration of the spirit be with glory? <span class="ver">9</span>For if the ministration of condemnation hath glory, much rather doth the ministration of righteousness exceed in glory. <span class="ver">10</span>For verily that which hath been made glorious hath not been made glorious in this respect, by reason of the M
glory that surpasseth. <span class="ver">11</span>For if that which passeth away <em>was</em> with glory, much more that which remaineth <em>is</em> in glory.</p>
		<p> <span class="ver">12</span>Having therefore such a hope, we use great boldness of speech, <span class="ver">13</span>and <em>are</em> not as Moses, <em>who</em> put a veil upon his face, that the children of Israel should not look stedfastly on the end of that which was passing away: <span class="ver">14</span>but their minds were hardened: for untM
il this very day at the reading of the old covenant the same veil remaineth, it not being revealed <em>to them</em> that it is done away in Christ. <span class="ver">15</span>But unto this day, whensoever Moses is read, a veil lieth upon their heart. <span class="ver">16</span>But whensoever it shall turn to the Lord, the veil is taken away. <span class="ver">17</span>Now the Lord is the Spirit: and where the Spirit of the Lord is, <em>there</em> is liberty. <span class="ver">18</span>But we all, with unveiled faceM
 beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>Therefore seeing we have this ministry, even as we obtained mercy, we faint not: <span class="ver">2</span>but we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves to every man
s conscience in the sM
ight of God. <span class="ver">3</span>And even if our gospel is veiled, it is veiled in them that perish: <span class="ver">4</span>in whom the god of this world hath blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ, who is the image of God, should not dawn <em>upon them</em>. <span class="ver">5</span>For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus
 sake. <span class="ver">6</span>Seeing it is God, that said, Light shall shM
ine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.</p>
		<p> <span class="ver">7</span>But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves; <span class="ver">8</span> <em>we are</em> pressed on every side, yet not straitened; perplexed, yet not unto despair; <span class="ver">9</span>pursued, yet not forsaken; smitten down, yet not destroyed; <span class="ver">10M
</span>always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body. <span class="ver">11</span>For we who live are always delivered unto death for Jesus
 sake, that the life also of Jesus may be manifested in our mortal flesh. <span class="ver">12</span>So then death worketh in us, but life in you. <span class="ver">13</span>But having the same spirit of faith, according to that which is written, I believed, and therefore did I speak; we also believe, and therefoM
re also we speak; <span class="ver">14</span>knowing that he that raised up the Lord Jesus shall raise up us also with Jesus, and shall present us with you. <span class="ver">15</span>For all things <em>are</em> for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God.</p>
		<p> <span class="ver">16</span>Wherefore we faint not; but though our outward man is decaying, yet our inward man is renewed day by day. <span class="ver">17</span>For our liM
ght affliction, which is for the moment, worketh for us more and more exceedingly an eternal weight of glory; <span class="ver">18</span>while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.</p>
		<h2 id="c5">5</h2>
		<p> <span class="ver">1</span>For we know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal, in the heaM
vens. <span class="ver">2</span>For verily in this we groan, longing to be clothed upon with our habitation which is from heaven: <span class="ver">3</span>if so be that being clothed we shall not be found naked. <span class="ver">4</span>For indeed we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but that we would be clothed upon, that what is mortal may be swallowed up of life. <span class="ver">5</span>Now he that wrought us for this very thing is God, who gave unto usM
 the earnest of the Spirit. <span class="ver">6</span>Being therefore always of good courage, and knowing that, whilst we are at home in the body, we are absent from the Lord <span class="ver">7</span>(for we walk by faith, not by sight); <span class="ver">8</span>we are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord. <span class="ver">9</span>Wherefore also we make it our aim, whether at home or absent, to be well-pleasing unto him. <span class="ver">10</M
span>For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things <em>done</em> in the body, according to what he hath done, whether <em>it be</em> good or bad.</p>
		<p> <span class="ver">11</span>Knowing therefore the fear of the Lord, we persuade men, but we are made manifest unto God; and I hope that we are made manifest also in your consciences. <span class="ver">12</span>We are not again commending ourselves unto you, but <em>speak</em> as giving you occasion of gM
lorying on our behalf, that ye may have wherewith to answer them that glory in appearance, and not in heart. <span class="ver">13</span>For whether we are beside ourselves, it is unto God; or whether we are of sober mind, it is unto you. <span class="ver">14</span>For the love of Christ constraineth us; because we thus judge, that one died for all, therefore all died; <span class="ver">15</span>and he died for all, that they that live should no longer live unto themselves, but unto him who for their sakes died and M
rose again. <span class="ver">16</span>Wherefore we henceforth know no man after the flesh: even though we have known Christ after the flesh, yet now we know <em>him so</em> no more. <span class="ver">17</span>Wherefore if any man is in Christ, <em>he is</em> a new creature: the old things are passed away; behold, they are become new. <span class="ver">18</span>But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation; <span class="ver">19</span>to wit, M
that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation.</p>
		<p> <span class="ver">20</span>We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech <em>you</em> on behalf of Christ, be ye reconciled to God. <span class="ver">21</span>Him who knew no sin he made <em>to be</em> sin on our behalf; that we might become the righteousness of God in him.</p>
		<h2 id="c6">6</h2M
		<p> <span class="ver">1</span>And working together <em>with him</em> we entreat also that ye receive not the grace of God in vain <span class="ver">2</span>(for he saith,</p>
		<p class="q">At an acceptable time I hearkened unto thee,</p>
		<p class="q">And in a day of salvation did I succor thee:</p>
		<p class="mm">behold, now is the acceptable time; behold, now is the day of salvation): <span class="ver">3</span>giving no occasion of stumbling in anything, that our ministration be not blamed; <span classM
="ver">4</span>but in everything commending ourselves, as ministers of God, in much patience, in afflictions, in necessities, in distresses, <span class="ver">5</span>in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings; <span class="ver">6</span>in pureness, in knowledge, in longsuffering, in kindness, in the Holy Spirit, in love unfeigned, <span class="ver">7</span>in the word of truth, in the power of God; by the armor of righteousness on the right hand and on the left, <span class="verM
">8</span>by glory and dishonor, by evil report and good report; as deceivers, and <em>yet</em> true; <span class="ver">9</span>as unknown, and <em>yet</em> well known; as dying, and behold, we live; as chastened, and not killed; <span class="ver">10</span>as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and <em>yet</em> possessing all things.</p>
		<p> <span class="ver">11</span>Our mouth is open unto you, O Corinthians, our heart is enlarged. <span class="ver">12</span>Ye areM
 not straitened in us, but ye are straitened in your own affections. <span class="ver">13</span>Now for a recompense in like kind (I speak as unto <em>my</em> children), be ye also enlarged.</p>
		<p> <span class="ver">14</span>Be not unequally yoked with unbelievers: for what fellowship have righteousness and iniquity? or what communion hath light with darkness? <span class="ver">15</span>And what concord hath Christ with Belial? or what portion hath a believer with an unbeliever? <span class="ver">16</span>And wM
hat agreement hath a temple of God with idols? for we are a temple of the living God; even as God said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. <span class="ver">17</span>Wherefore</p>
		<p class="q">Come ye out from among them, and be ye separate,</p>
		<p class="mm">saith the Lord,</p>
		<p class="q">And touch no unclean thing;</p>
		<p class="q">And I will receive you,</p>
		<p class="q"> <span class="ver">18</span>And will be to you a Father,</p>
class="q">And ye shall be to me sons and daughters,</p>
		<p class="mm">saith the Lord Almighty.</p>
		<h2 id="c7">7</h2>
		<p> <span class="ver">1</span>Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.</p>
		<p> <span class="ver">2</span>Open your hearts to us: we wronged no man, we corrupted no man, we took advantage of no man. <span class="ver">3</span>I say it not to condemn <em>you</em>: for I have said beforM
e, that ye are in our hearts to die together and live together. <span class="ver">4</span>Great is my boldness of speech toward you, great is my glorying on your behalf: I am filled with comfort, I overflow with joy in all our affliction.</p>
		<p> <span class="ver">5</span>For even when we were come into Macedonia our flesh had no relief, but <em>we were</em> afflicted on every side; without <em>were</em> fightings, within <em>were</em> fears. <span class="ver">6</span>Nevertheless he that comforteth the lowly, <M
em>even</em> God, comforted us by the coming of Titus; <span class="ver">7</span>and not by his coming only, but also by the comfort wherewith he was comforted in you, while he told us your longing, your mourning, your zeal for me; so that I rejoiced yet more. <span class="ver">8</span>For though I made you sorry with my epistle, I do not regret it: though I did regret <em>it</em> (for I see that that epistle made you sorry, though but for a season), <span class="ver">9</span>I now rejoice, not that ye were made soM
rry, but that ye were made sorry unto repentance; for ye were made sorry after a godly sort, that ye might suffer loss by us in nothing. <span class="ver">10</span>For godly sorrow worketh repentance unto salvation, <em>a repentance</em> which bringeth no regret: but the sorrow of the world worketh death. <span class="ver">11</span>For behold, this selfsame thing, that ye were made sorry after a godly sort, what earnest care it wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yeM
a what longing, yea what zeal, yea what avenging! In everything ye approved yourselves to be pure in the matter. <span class="ver">12</span>So although I wrote unto you, <em>I wrote</em> not for his cause that did the wrong, nor for his cause that suffered the wrong, but that your earnest care for us might be made manifest unto you in the sight of God. <span class="ver">13</span>Therefore we have been comforted: and in our comfort we joyed the more exceedingly for the joy of Titus, because his spirit hath been refrM
eshed by you all. <span class="ver">14</span>For if in anything I have gloried to him on your behalf, I was not put to shame; but as we spake all things to you in truth, so our glorying also which I made before Titus was found to be truth. <span class="ver">15</span>And his affection is more abundantly toward you, while he remembereth the obedience of you all, how with fear and trembling ye received him. <span class="ver">16</span>I rejoice that in everything I am of good courage concerning you.</p>
		<p> <span class="ver">1</span>Moreover, brethren, we make known to you the grace of God which hath been given in the churches of Macedonia; <span class="ver">2</span>how that in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. <span class="ver">3</span>For according to their power, I bear witness, yea and beyond their power, <em>they gave</em> of their own accord, <span class="ver">4</span>beseeching us with much entreaty in regard ofM
 this grace and the fellowship in the ministering to the saints: <span class="ver">5</span>and <em>this</em>, not as we had hoped, but first they gave their own selves to the Lord, and to us through the will of God. <span class="ver">6</span>Insomuch that we exhorted Titus, that as he had made a beginning before, so he would also complete in you this grace also. <span class="ver">7</span>But as ye abound in everything, <em>in</em> faith, and utterance, and knowledge, and <em>in</em> all earnestness, and <em>in</em>M
 your love to us, <em>see</em> that ye abound in this grace also. <span class="ver">8</span>I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love. <span class="ver">9</span>For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich. <span class="ver">10</span>And herein I give <em>my</em> judgment: for this is expedient for you, who were the first to make a beM
ginning a year ago, not only to do, but also to will. <span class="ver">11</span>But now complete the doing also; that as <em>there was</em> the readiness to will, so <em>there may be</em> the completion also out of your ability. <span class="ver">12</span>For if the readiness is there, <em>it is</em> acceptable according as <em>a man</em> hath, not according as <em>he</em> hath not. <span class="ver">13</span>For <em>I say</em> not <em>this</em> that others may be eased <em>and</em> ye distressed; <span class="verM
">14</span>but by equality: your abundance <em>being a supply</em> at this present time for their want, that their abundance also may become <em>a supply</em> for your want; that there may be equality: <span class="ver">15</span>as it is written, He that <em>gathered</em> much had nothing over; and he that <em>gathered</em> little had no lack.</p>
		<p> <span class="ver">16</span>But thanks be to God, who putteth the same earnest care for you into the heart of Titus. <span class="ver">17</span>For he accepted indeM
ed our exhortation; but being himself very earnest, he went forth unto you of his own accord. <span class="ver">18</span>And we have sent together with him the brother whose praise in the gospel <em>is spread</em> through all the churches; <span class="ver">19</span>and not only so, but who was also appointed by the churches to travel with us in <em>the matter of</em> this grace, which is ministered by us to the glory of the Lord, and <em>to show</em> our readiness: <span class="ver">20</span>avoiding this, that anM
y man should blame us in <em>the matter of</em> this bounty which is ministered by us: <span class="ver">21</span>for we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men. <span class="ver">22</span>And we have sent with them our brother, whom we have many times proved earnest in many things, but now much more earnest, by reason of the great confidence which <em>he hath</em> in you. <span class="ver">23</span>Whether <em>any inquire</em> about Titus, <em>he is</em> mM
y partner and <em>my</em> fellow-worker to you-ward; or our brethren, <em>they are</em> the messengers of the churches, <em>they are</em> the glory of Christ. <span class="ver">24</span>Show ye therefore unto them in the face of the churches the proof of your love, and of our glorying on your behalf.</p>
		<h2 id="c9">9</h2>
		<p> <span class="ver">1</span>For as touching the ministering to the saints, it is superfluous for me to write to you: <span class="ver">2</span>for I know your readiness, of which I glory M
on your behalf to them of Macedonia, that Achaia hath been prepared for a year past; and your zeal hath stirred up very many of them. <span class="ver">3</span>But I have sent the brethren, that our glorying on your behalf may not be made void in this respect; that, even as I said, ye may be prepared: <span class="ver">4</span>lest by any means, if there come with me any of Macedonia and find you unprepared, we (that we say not, ye) should be put to shame in this confidence. <span class="ver">5</span>I thought it nM
ecessary therefore to entreat the brethren, that they would go before unto you, and make up beforehand your aforepromised bounty, that the same might be ready as a matter of bounty, and not of extortion.</p>
		<p> <span class="ver">6</span>But this <em>I say</em>, He that soweth sparingly shall reap also sparingly; and he that soweth bountifully shall reap also bountifully. <span class="ver">7</span> <em>Let</em> each man <em>do</em> according as he hath purposed in his heart: not grudgingly, or of necessity: for M
God loveth a cheerful giver. <span class="ver">8</span>And God is able to make all grace abound unto you; that ye, having always all sufficiency in everything, may abound unto every good work: <span class="ver">9</span>as it is written,</p>
		<p class="q">He hath scattered abroad, he hath given to the poor;</p>
		<p class="q">His righteousness abideth for ever.</p>
		<p class="mm"> <span class="ver">10</span>And he that supplieth seed to the sower and bread for food, shall supply and multiply your seed for sowinM
g, and increase the fruits of your righteousness: <span class="ver">11</span>ye being enriched in everything unto all liberality, which worketh through us thanksgiving to God. <span class="ver">12</span>For the ministration of this service not only filleth up the measure of the wants of the saints, but aboundeth also through many thanksgivings unto God; <span class="ver">13</span>seeing that through the proving <em>of you</em> by this ministration they glorify God for the obedience of your confession unto the gospeM
l of Christ, and for the liberality of <em>your</em> contribution unto them and unto all; <span class="ver">14</span>while they themselves also, with supplication on your behalf, long after you by reason of the exceeding grace of God in you. <span class="ver">15</span>Thanks be to God for his unspeakable gift.</p>
		<h2 id="c10">10</h2>
		<p> <span class="ver">1</span>Now I Paul myself entreat you by the meekness and gentleness of Christ, I who in your presence am lowly among you, but being absent am of good courM
age toward you: <span class="ver">2</span>yea, I beseech you, that I may not when present show courage with the confidence wherewith I count to be bold against some, who count of us as if we walked according to the flesh. <span class="ver">3</span>For though we walk in the flesh, we do not war according to the flesh <span class="ver">4</span>(for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds); <span class="ver">5</span>casting down imaginations, and every M
high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ; <span class="ver">6</span>and being in readiness to avenge all disobedience, when your obedience shall be made full. <span class="ver">7</span>Ye look at the things that are before your face. If any man trusteth in himself that he is Christ
s, let him consider this again with himself, that, even as he is Christ
s, so also are we. <span class="ver">8</span>For though I should glory somewM
hat abundantly concerning our authority (which the Lord gave for building you up, and not for casting you down), I shall not be put to shame: <span class="ver">9</span>that I may not seem as if I would terrify you by my letters. <span class="ver">10</span>For, His letters, they say, are weighty and strong; but his bodily presence is weak, and his speech of no account. <span class="ver">11</span>Let such a one reckon this, that, what we are in word by letters when we are absent, such <em>are we</em> also in deed wheM
n we are present. <span class="ver">12</span>For we are not bold to number or compare ourselves with certain of them that commend themselves: but they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding. <span class="ver">13</span>But we will not glory beyond <em>our</em> measure, but according to the measure of the province which God apportioned to us as a measure, to reach even unto you. <span class="ver">14</span>For we stretch not ourselves overmucM
h, as though we reached not unto you: for we came even as far as unto you in the gospel of Christ: <span class="ver">15</span>not glorying beyond <em>our</em> measure, <em>that is</em>, in other men
s labors; but having hope that, as your faith groweth, we shall be magnified in you according to our province unto <em>further</em> abundance, <span class="ver">16</span>so as to preach the gospel even unto the parts beyond you, <em>and</em> not to glory in another
s province in regard of things ready to our hand. <M
span class="ver">17</span>But he that glorieth, let him glory in the Lord. <span class="ver">18</span>For not he that commendeth himself is approved, but whom the Lord commendeth.</p>
		<h2 id="c11">11</h2>
		<p> <span class="ver">1</span>Would that ye could bear with me in a little foolishness: but indeed ye do bear with me. <span class="ver">2</span>For I am jealous over you with a godly jealousy: for I espoused you to one husband, that I might present you <em>as</em> a pure virgin to Christ. <span class="ver">M
3</span>But I fear, lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity and the purity that is toward Christ. <span class="ver">4</span>For if he that cometh preacheth another Jesus, whom we did not preach, or <em>if</em> ye receive a different spirit, which ye did not receive, or a different gospel, which ye did not accept, ye do well to bear with <em>him</em>. <span class="ver">5</span>For I reckon that I am not a whit behind the very chiefest apostM
les. <span class="ver">6</span>But though <em>I be</em> rude in speech, yet <em>am I</em> not in knowledge; nay, in every way have we made <em>this</em> manifest unto you in all things. <span class="ver">7</span>Or did I commit a sin in abasing myself that ye might be exalted, because I preached to you the gospel of God for nought? <span class="ver">8</span>I robbed other churches, taking wages <em>of them</em> that I might minister unto you; <span class="ver">9</span>and when I was present with you and was in wantM
, I was not a burden on any man; for the brethren, when they came from Macedonia, supplied the measure of my want; and in everything I kept myself from being burdensome unto you, and <em>so</em> will I keep <em>myself</em>. <span class="ver">10</span>As the truth of Christ is in me, no man shall stop me of this glorying in the regions of Achaia. <span class="ver">11</span>Wherefore? because I love you not? God knoweth. <span class="ver">12</span>But what I do, that I will do, that I may cut off occasion from them tM
hat desire an occasion; that wherein they glory, they may be found even as we. <span class="ver">13</span>For such men are false apostles, deceitful workers, fashioning themselves into apostles of Christ. <span class="ver">14</span>And no marvel; for even Satan fashioneth himself into an angel of light. <span class="ver">15</span>It is no great thing therefore if his ministers also fashion themselves as ministers of righteousness; whose end shall be according to their works.</p>
		<p> <span class="ver">16</span>I M
say again, Let no man think me foolish; but if <em>ye do</em>, yet as foolish receive me, that I also may glory a little. <span class="ver">17</span>That which I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorying. <span class="ver">18</span>Seeing that many glory after the flesh, I will glory also. <span class="ver">19</span>For ye bear with the foolish gladly, being wise <em>yourselves</em>. <span class="ver">20</span>For ye bear with a man, if he bringeth you into bondage, ifM
 he devoureth you, if he taketh you <em>captive</em>, if he exalteth himself, if he smiteth you on the face. <span class="ver">21</span>I speak by way of disparagement, as though we had been weak. Yet whereinsoever any is bold (I speak in foolishness), I am bold also. <span class="ver">22</span>Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. <span class="ver">23</span>Are they ministers of Christ? (I speak as one beside himself) I more; in labors more abundantly, in pM
risons more abundantly, in stripes above measure, in deaths oft. <span class="ver">24</span>Of the Jews five times received I forty <em>stripes</em> save one. <span class="ver">25</span>Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep; <span class="ver">26</span> <em>in</em> journeyings often, <em>in</em> perils of rivers, <em>in</em> perils of robbers, <em>in</em> perils from <em>my</em> countrymen, <em>in</em> perils from the Gentiles, <em>inM
</em> perils in the city, <em>in</em> perils in the wilderness, <em>in</em> perils in the sea, <em>in</em> perils among false brethren; <span class="ver">27</span> <em>in</em> labor and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. <span class="ver">28</span>Besides those things that are without, there is that which presseth upon me daily, anxiety for all the churches. <span class="ver">29</span>Who is weak, and I am not weak? who is caused to stumble, and I burn not? M
<span class="ver">30</span>If I must needs glory, I will glory of the things that concern my weakness. <span class="ver">31</span>The God and Father of the Lord Jesus, he who is blessed for evermore knoweth that I lie not. <span class="ver">32</span>In Damascus the governor under Aretas the king guarded the city of the Damascenes in order to take me: <span class="ver">33</span>and through a window was I let down in a basket by the wall, and escaped his hands.</p>
		<h2 id="c12">12</h2>
		<p> <span class="ver">1</M
span>I must needs glory, though it is not expedient; but I will come to visions and revelations of the Lord. <span class="ver">2</span>I know a man in Christ, fourteen years ago (whether in the body, I know not; or whether out of the body, I know not; God knoweth), such a one caught up even to the third heaven. <span class="ver">3</span>And I know such a man (whether in the body, or apart from the body, I know not; God knoweth), <span class="ver">4</span>how that he was caught up into Paradise, and heard unspeakablM
e words, which it is not lawful for a man to utter. <span class="ver">5</span>On behalf of such a one will I glory: but on mine own behalf I will not glory, save in <em>my</em> weaknesses. <span class="ver">6</span>For if I should desire to glory, I shall not be foolish; for I shall speak the truth: but I forbear, lest any man should account of me above that which he seeth me <em>to be</em>, or heareth from me. <span class="ver">7</span>And by reason of the exceeding greatness of the revelations, that I should not M
be exalted overmuch, there was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted overmuch. <span class="ver">8</span>Concerning this thing I besought the Lord thrice, that it might depart from me. <span class="ver">9</span>And he hath said unto me, My grace is sufficient for thee: for <em>my</em> power is made perfect in weakness. Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me. <span class="ver">10</span>WhereforeM
 I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ
s sake: for when I am weak, then am I strong.</p>
		<p> <span class="ver">11</span>I am become foolish: ye compelled me; for I ought to have been commended of you: for in nothing was I behind the very chiefest apostles, though I am nothing. <span class="ver">12</span>Truly the signs of an apostle were wrought among you in all patience, by signs and wonders and mighty works. <span class="ver">13</span>For what M
is there wherein ye were made inferior to the rest of the churches, except <em>it be</em> that I myself was not a burden to you? forgive me this wrong.</p>
		<p> <span class="ver">14</span>Behold, this is the third time I am ready to come to you; and I will not be a burden to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children. <span class="ver">15</span>And I will most gladly spend and be spent for your souls. If I love you more abundantly, amM
 I loved the less? <span class="ver">16</span>But be it so, I did not myself burden you; but, being crafty, I caught you with guile. <span class="ver">17</span>Did I take advantage of you by any one of them whom I have sent unto you? <span class="ver">18</span>I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? walked we not in the same spirit? <em>walked we</em> not in the same steps?</p>
		<p> <span class="ver">19</span>Ye think all this time that we are excusing ourselves untM
o you. In the sight of God speak we in Christ. But all things, beloved, <em>are</em> for your edifying. <span class="ver">20</span>For I fear, lest by any means, when I come, I should find you not such as I would, and should myself be found of you such as ye would not; lest by any means <em>there should be</em> strife, jealousy, wraths, factions, backbitings, whisperings, swellings, tumults; <span class="ver">21</span>lest again when I come my God should humble me before you, and I should mourn for many of them thaM
t have sinned heretofore, and repented not of the uncleanness and fornication and lasciviousness which they committed.</p>
		<h2 id="c13">13</h2>
		<p> <span class="ver">1</span>This is the third time I am coming to you. At the mouth of two witnesses or three shall every word be established. <span class="ver">2</span>I have said beforehand, and I do say beforehand, as when I was present the second time, so now, being absent, to them that have sinned heretofore, and to all the rest, that, if I come again, I will nM
ot spare; <span class="ver">3</span>seeing that ye seek a proof of Christ that speaketh in me; who to you-ward is not weak, but is powerful in you: <span class="ver">4</span>for he was crucified through weakness, yet he liveth through the power of God. For we also are weak in him, but we shall live with him through the power of God toward you. <span class="ver">5</span>Try your own selves, whether ye are in the faith; prove your own selves. Or know ye not as to your own selves, that Jesus Christ is in you? unless iM
ndeed ye be reprobate. <span class="ver">6</span>But I hope that ye shall know that we are not reprobate. <span class="ver">7</span>Now we pray to God that ye do no evil; not that we may appear approved, but that ye may do that which is honorable, though we be as reprobate. <span class="ver">8</span>For we can do nothing against the truth, but for the truth. <span class="ver">9</span>For we rejoice, when we are weak, and ye are strong: this we also pray for, even your perfecting. <span class="ver">10</span>For thisM
 cause I write these things while absent, that I may not when present deal sharply, according to the authority which the Lord gave me for building up, and not for casting down.</p>
		<p> <span class="ver">11</span>Finally, brethren, farewell. Be perfected; be comforted; be of the same mind; live in peace: and the God of love and peace shall be with you. <span class="ver">12</span>Salute one another with a holy kiss.</p>
		<p> <span class="ver">13</span>All the saints salute you.</p>
		<p> <span class="ver">14</sM6
pan>The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all.</p>
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
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                "offscreen" != t && (document.body ? document.body.appendChild(n.canvas) : window.addEventListener("load", function () {
                    document.body.appendChild(n.canvas)
                }));
                m();
                n.MAGIC = 161533525;
                n.RGB = 0;
                n.HSV = 1;
                n.HSB = 1;
                n.CHORD = 0;
                n.PIE = 1;
                n.OPEN = 2;
                n.RADIUS = 1;
                n.CORNER = 2;
                n.COM
                n.ROUND = "round";
                n.SQUARE = "butt";
                n.PROJECT = "square";
                n.MITER = "miter";
                n.BEVEL = "bevel";
                n.CLOSE = 1;
                n.BLEND = "source-over";
                n.REMOVE = "destination-out";
                n.ADD = "lighter";
                n.DARKEST = "darken";
                n.LIGHTEST = "lighten";
                n.DIFFERENCE = "difference";
                n.SUBTRACT = "subtract";
n.EXCLUSION = "exclusion";
                n.MULTIPLY = "multiply";
                n.SCREEN = "screen";
                n.REPLACE = "copy";
                n.OVERLAY = "overlay";
                n.HARD_LIGHT = "hard-light";
                n.SOFT_LIGHT = "soft-light";
                n.DODGE = "color-dodge";
                n.BURN = "color-burn";
                n.NORMAL = "normal";
                n.ITALIC = "italic";
                n.BOLD = "bold";
                n.BOLDITALIC = "italic bold";
                n.LEFT = "left";
                n.RIGHT = "right";
                n.TOP = "top";
                n.BOTTOM = "bottom";
                n.BASELINE = "alphabetic";
                n.LANDSCAPE = "landscape";
                n.PORTRAIT = "portrait";
                n.ALT = 18;
                n.BACKSPACE = 8;
                n.CONTROL = 17;
                n.DELETE = 46;
                n.DOWN_ARROW = 40;
                n.ENTER = 13;
                n.ESCAPE = 27;
                n.OPTION = 18;
                n.RETURN = 13;
                n.RIGHT_ARROW = 39;
                n.SHIFT = 16;
                n.TAB = 9;
                n.UP_ARROW = 38;
                n.HALF_PI = Math.PI / 2;
                n.PI = Math.PI;
                n.QUARTER_PI = Math.PI / 4;
                n.TAU = 2 * Math.PI;
                n.TWO_PI = 2 * Math.PI;
                n.THRESHOLD = 1;
                n.GRAY = 2;
                n.OPAQUE = 3;
                n.INVERT = 4;M
                n.POSTERIZE = 5;
                n.DILATE = 6;
                n.ERODE = 7;
                n.BLUR = 8;
                n.ARROW = "default";
                n.CROSS = "crosshair";
                n.HAND = "pointer";
                n.MOVE = "move";
                n.TEXT = "text";
                n.VIDEO = {video: !0, audio: !1};
                n.AUDIO = {video: !1, audio: !0};
                n.SHR3 = 1;
                n.LCG = 2;
                n.HARDWARE_FILTERS = !0;
                n.hint = M
                    n[e] = t
                n.frameCount = 0;
                n.mouseX = 0;
                n.mouseY = 0;
                n.pmouseX = 0;
                n.pmouseY = 0;
                n.mouseButton = null;
                n.keyIsPressed = !1;
                n.mouseIsPressed = !1;
                n.key = null;
                n.keyCode = null;
                n.pixels = null;
                n.accelerationX = 0;
                n.accelerationY = 0;
   n.accelerationZ = 0;
                n.rotationX = 0;
                n.rotationY = 0;
                n.rotationZ = 0;
                n.relRotationX = 0;
                n.relRotationY = 0;
                n.relRotationZ = 0;
                n.pAccelerationX = 0;
                n.pAccelerationY = 0;
                n.pAccelerationZ = 0;
                n.pRotationX = 0;
                n.pRotationY = 0;
                n.pRotationZ = 0;
                n.pRelRotationX = 0;
                n.pRelRotationY = 0;M
                n.pRelRotationZ = 0;
                n.touches = [];
                n._colorMode = n.RGB;
                n._noStroke = !1;
                n._noFill = !1;
                n._ellipseMode = n.CENTER;
                n._rectMode = n.CORNER;
                n._curveDetail = 20;
                n._curveAlpha = 0;
                n._noLoop = !1;
                n._textFont = "sans-serif";
                n._textSize = 12;
                n._textLeading = 12;
                n._textStyle = "normal";
             n._pixelDensity = 1;
                n._frameRate = null;
                n._tint = null;
                let a = null;
                let r = !0;
                let i = [];
                let l = null;
                let u = 0;
                let s = {};
                let c = 0;
                let h = null;
                let f = null;
                let d = null;
                Object.defineProperty(n, "deviceOrientation", {
                    get: function () {
                        reM
turn 90 == Math.abs(window.orientation) ? n.LANDSCAPE : n.PORTRAIT
                    }
                Object.defineProperty(n, "windowWidth", {
                    get: function () {
                        return window.innerWidth
                    }
                Object.defineProperty(n, "windowHeight", {
                    get: function () {
                        return window.innerHeight
                    }
                Object.definePropM
erty(n, "drawingContext", {
                    get: function () {
                        return o
                    }
                n.createCanvas = function (e, t) {
                    n.width = e, n.height = t, n.canvas.width = e, n.canvas.height = t, m()
                n.resizeCanvas = function (e, t) {
                    n.width = e, n.height = t, n.canvas.width = e, n.canvas.height = t
                n.createGraphics = n.createImage = functionM
                    let o = new e("offscreen");
                    return o.createCanvas(t, n), o.noLoop(), o
                n.pixelDensity = function (e) {
                    return null == e ? n._pixelDensity : (n._pixelDensity = e, n.canvas.width = Math.ceil(n.width * e), n.canvas.height = Math.ceil(n.height * e), n.canvas.style.width = n.width + "px", n.canvas.style.height = n.height + "px", o.scale(n._pixelDensity, n._pixelDensity), m(), n._pixelDensity)
           n.map = function (e, t, n, o, a, r) {
                    let i = o + 1 * (e - t) / (n - t) * (a - o);
                    return r ? o < a ? Math.min(Math.max(i, o), a) : Math.min(Math.max(i, a), o) : i
                n.lerp = function (e, t, n) {
                    return e * (1 - n) + t * n
                n.constrain = function (e, t, n) {
                    return Math.min(Math.max(e, t), n)
                n.dist = function () {
          return 4 == arguments.length ? Math.hypot(arguments[0] - arguments[2], arguments[1] - arguments[3]) : Math.hypot(arguments[0] - arguments[3], arguments[1] - arguments[4], arguments[2] - arguments[5])
                n.norm = function (e, t, o) {
                    return n.map(e, t, o, 0, 1)
                n.sq = function (e) {
                    return e * e
                n.fract = function (e) {
                    return e - Math.floor(e)
                n.degrees = function (e) {
                    return 180 * e / Math.PI
                n.radians = function (e) {
                    return e * Math.PI / 180
                n.abs = Math.abs;
                n.ceil = Math.ceil;
                n.exp = Math.exp;
                n.floor = Math.floor;
                n.log = Math.log;
                n.mag = Math.hypot;
                n.max = Math.max;
                n.min = Math.min;
       n.round = Math.round;
                n.sqrt = Math.sqrt;
                n.sin = Math.sin;
                n.cos = Math.cos;
                n.tan = Math.tan;
                n.asin = Math.asin;
                n.acos = Math.acos;
                n.atan = Math.atan;
                n.atan2 = Math.atan2;
                n.Vector = function (e, t, o) {
                    let a = this;
                    a.x = e || 0, a.y = t || 0, a.z = o || 0;
                    let r = null, i = null;
  function l(e, t, n) {
                        return null != e.x ? e : null != t ? {x: e, y: t, z: n || 0} : {x: e, y: e, z: e}
                    }
                    function u() {
                        null == i && (i = a.x * a.x + a.y * a.y + a.z * a.z, r = Math.sqrt(i))
                    }
                    function s() {
                        i = null, r = null
                    }
                    a.set = function (e, t, n) {
                        a.x = e || 0, a.y = t || 0, a.z = n || 0M
                    }, a.copy = function () {
                        return new n.Vector(a.x, a.y, a.z)
                    }, a.add = function () {
                        let e = l.apply(null, arguments);
                        return a.x += e.x, a.y += e.y, a.z += e.z, s(), a
                    }, a.rem = function () {
                        let e = l.apply(null, arguments);
                        return a.x %= e.x, a.y %= e.y, a.z %= e.z, s(), a
                    }, a.sub = function () {
         let e = l.apply(null, arguments);
                        return a.x -= e.x, a.y -= e.y, a.z -= e.z, s(), a
                    }, a.mult = function () {
                        let e = l.apply(null, arguments);
                        return a.x *= e.x, a.y *= e.y, a.z *= e.z, s(), a
                    }, a.div = function () {
                        let e = l.apply(null, arguments);
                        return a.x /= e.x, a.y /= e.y, a.z /= e.z, s(), a
                    }, a.mag = function () {
                     return u(), r
                    }, a.magSq = function () {
                        return u(), i
                    }, a.dot = function () {
                        let e = l.apply(null, arguments);
                        return a.x * e.x + a.y * e.y + a.z * e.z
                    }, a.dist = function () {
                        let e = l.apply(null, arguments), t = a.x - e.x, n = a.y - e.y, o = a.z - e.z;
                        return Math.sqrt(t * t + n * n + o * o)
                   M
 }, a.cross = function () {
                        let e = l.apply(null, arguments), t = a.y * e.z - a.z * e.y, n = a.z * e.x - a.x * e.z,
                            o = a.x * e.y - a.y * e.x;
                        return a.x = t, a.y = n, a.z = o, s(), a
                    }, a.normalize = function () {
                        u();
                        let e = r;
                        return a.x /= e, a.y /= e, a.z /= e, r = 1, i = 1, a
                    }, a.limit = function (e) {
                    M
                        let t = r;
                        if (t > e) {
                            let n = e / t;
                            a.x *= n, a.y *= n, a.z *= n, r = e, i = e * e
                        }
                        return a
                    }, a.setMag = function (e) {
                        u();
                        let t = r, n = e / t;
                        return a.x *= n, a.y *= n, a.z *= n, r = e, i = e * e, a
                    }, a.heading = function () {
                return Math.atan2(a.y, a.x)
                    }, a.rotate = function (e) {
                        let t = Math.cos(e), n = Math.sin(e), o = a.x * t - a.y * n, r = a.x * n + a.y * t;
                        return a.x = o, a.y = r, a
                    }, a.angleBetween = function () {
                        let e = l.apply(null, arguments);
                        const t = a.dot(e) / (a.mag() * e.mag());
                        let n;
                        return n = Math.acos(Math.min(1, MaM
th.max(-1, t))), n *= Math.sign(a.cross(e).z || 1)
                    }, a.lerp = function (e, t) {
                        return a.x = a.x * (1 - t) + e.x * t, a.y = a.y * (1 - t) + e.y * t, a.z = a.z * (1 - t) + e.z * t, s(), a
                    }, a.reflect = function (e) {
                        return e.normalize(), a.sub(e.mult(2 * a.dot(e)))
                    }, a.array = function () {
                        return [a.x, a.y, a.z]
                    }, a.equals = function (e, t) {
      return null == t && null == (t = Number.EPSILON) && (t = 0), Math.abs(e.x - a.x) < t && Math.abs(e.y - a.y) < t && Math.abs(e.z - a.z) < t
                    }, a.fromAngle = function (e, t) {
                        return null == t && (t = 1), r = t, i = t * t, a.x = t * Math.cos(e), a.y = t * Math.sin(e), a.z = 0, a
                    }, a.fromAngles = function (e, t, n) {
                        null == n && (n = 1), r = n, i = n * n;
                        const o = Math.cos(t), l = Math.sin(t), u = MM
ath.cos(e), s = Math.sin(e);
                        return a.x = n * s * l, a.y = -n * u, a.z = n * s * o, a
                    }, a.random2D = function () {
                        return r = 1, i = 1, a.fromAngle(Math.random() * Math.PI * 2)
                    }, a.random3D = function () {
                        return r = 1, i = 1, a.fromAngles(Math.random() * Math.PI * 2, Math.random() * Math.PI * 2)
                    }, a.toString = function () {
                        return `[${a.x}, ${a.y}, ${a.z}]`
                    }
                n.Vector.add = function (e, t) {
                    return new n.Vector(e.x + t.x, e.y + t.y, e.z + t.z)
                n.Vector.rem = function (e, t) {
                    return new n.Vector(e.x % t.x, e.y % t.y, e.z % t.z)
                n.Vector.sub = function (e, t) {
                    return new n.Vector(e.x - t.x, e.y - t.y, e.z - t.z)
                n.Vector.mult = function (e, t) {
              return null == t.x ? new n.Vector(e.x * t, e.y * t, e.z * t) : new n.Vector(e.x * t.x, e.y * t.y, e.z * t.z)
                n.Vector.div = function (e, t) {
                    return null == t.x ? new n.Vector(e.x / t, e.y / t, e.z / t) : new n.Vector(e.x / t.x, e.y / t.y, e.z / t.z)
                n.Vector.dist = function (e, t) {
                    return Math.hypot(e.x - t.x, e.y - t.y, e.z - t.z)
                n.Vector.cross = functionM
                    return new n.Vector(e.y * t.z - e.z * t.y, e.z * t.x - e.x * t.z, e.x * t.y - e.y * t.x)
                n.Vector.lerp = function (e, t, o) {
                    return new n.Vector(e.x * (1 - o) + t.x * o, e.y = e.y * (1 - o) + t.y * o, e.z = e.z * (1 - o) + t.z * o)
                n.Vector.equals = function (e, t, n) {
                    return e.equals(t, n)
                for (let e of ["fromAngle", "fromAngles", "random2DM
", "random3D"]) n.Vector[e] = function (t, o, a) {
                    return (new n.Vector)[e](t, o, a)
                n.createVector = function (e, t, o) {
                    return new n.Vector(e, t, o)
                n.curvePoint = function (e, t, n, o, a) {
                    const r = a * a * a, i = a * a, l = -.5 * r + i - .5 * a, u = 1.5 * r - 2.5 * i + 1,
                        s = -1.5 * r + 2 * i + .5 * a, c = .5 * r - .5 * i;
                    return e * l + M
t * u + n * s + o * c
                n.bezierPoint = function (e, t, n, o, a) {
                    const r = 1 - a;
                    return Math.pow(r, 3) * e + 3 * Math.pow(r, 2) * a * t + 3 * r * Math.pow(a, 2) * n + Math.pow(a, 3) * o
                n.curveTangent = function (e, t, n, o, a) {
                    const r = a * a, i = -3 * r / 2 + 2 * a - .5, l = 9 * r / 2 - 5 * a, u = -9 * r / 2 + 4 * a + .5,
                        s = 3 * r / 2 - a;
  return e * i + t * l + n * u + o * s
                n.bezierTangent = function (e, t, n, o, a) {
                    const r = 1 - a;
                    return 3 * o * Math.pow(a, 2) - 3 * n * Math.pow(a, 2) + 6 * n * r * a - 6 * t * r * a + 3 * t * Math.pow(r, 2) - 3 * e * Math.pow(r, 2)
                function p(e, t, n) {
                    let o, a, r, i, l, u, s, c, h;
                    if (0 == t) return [255 * (o = n), 255 * (a = n), 255 * (r = n)];
        switch ((i = e) > 360 && (i = 0), s = n * (1 - t), c = n * (1 - t * (u = (i /= 60) - (l = ~~i))), h = n * (1 - t * (1 - u)), l) {
                        case 0:
                            o = n, a = h, r = s;
                            break;
                        case 1:
                            o = c, a = n, r = s;
                            break;
                        case 2:
                            o = s, a = n, r = h;
                            break;
                        case 3:
                          o = s, a = c, r = n;
                            break;
                        case 4:
                            o = h, a = s, r = n;
                            break;
                        default:
                            o = n, a = s, r = c
                    }
                    return [255 * o, 255 * a, 255 * r]
                n.Color = function (e, t, n, o) {
                    let a = this;
                    a.MAGIC = 786698, a._r = e, a._g = t, a._M
b = n, a._a = o, a._h = 0, a._s = 0, a._v = 0, a._hsvInferred = !1, a.setRed = function (e) {
                        a._r = e, a._hsvInferred = !1
                    }, a.setGreen = function (e) {
                        a._g = e, a._hsvInferred = !1
                    }, a.setBlue = function (e) {
                        a._b = e, a._hsvInferred = !1
                    }, a.setAlpha = function (e) {
                        a._a = e / 255, a._hsvInferred = !1
                    }, a._inferHSV = function () {
                       a._hsvInferred || ([a._h, a._s, a._v] = function (e, t, n) {
                            let o, a, r, i, l;
                            if (o = e < t ? e < n ? e : n : t < n ? t : n, 0 == (l = 100 * (a = e > t ? e > n ? e : n : t > n ? t : n) / 255)) return [r = 0, i = 0, l];
                            if (0 == (i = 100 * (a - o) / a)) return [r = 0, i, l];
                            r = a == e ? 0 + 60 * (t - n) / (a - o) : a == t ? 120 + 60 * (n - e) / (a - o) : 240 + 60 * (e - t) / (a - M
                            return [r, i, l]
                        }(a._r, a._g, a._b), a._hsvInferred = !0)
                    }, a.toString = function () {
                        return `rgba(${Math.round(a._r)},${Math.round(a._g)},${Math.round(a._b)},${~~(1e3 * a._a) / 1e3})`
                    }
                n.colorMode = function (e) {
                    n._colorMode = e
                n.color = function () {
                    if (1 == arguments.length && 7M
86698 == arguments[0].MAGIC) return arguments[0];
                    if (n._colorMode == n.RGB) {
                        if (1 == arguments.length) return new n.Color(arguments[0], arguments[0], arguments[0], 1);
                        if (2 == arguments.length) return new n.Color(arguments[0], arguments[0], arguments[0], arguments[1] / 255);
                        if (3 == arguments.length) return new n.Color(arguments[0], arguments[1], arguments[2], 1);
                        if (4 == arguments.length) returM
n new n.Color(arguments[0], arguments[1], arguments[2], arguments[3] / 255)
                    } else {
                        if (1 == arguments.length) return new n.Color(...p(0, 0, arguments[0] / 100), 1);
                        if (2 == arguments.length) return new n.Color(...p(0, 0, arguments[0] / 100), arguments[1] / 255);
                        if (3 == arguments.length) return new n.Color(...p(arguments[0], arguments[1] / 100, arguments[2] / 100), 1);
                        if (4 == arguments.length) rM
eturn new n.Color(...p(arguments[0], arguments[1] / 100, arguments[2] / 100), arguments[3])
                    }
                    return null
                n.red = function (e) {
                    return e._r
                n.green = function (e) {
                    return e._g
                n.blue = function (e) {
                    return e._b
                n.alpha = function (e) {
                    return 255 * e._a
                n.hue = function (e) {
                    return e._inferHSV(), e._h
                n.saturation = function (e) {
                    return e._inferHSV(), e._s
                n.brightness = function (e) {
                    return e._inferHSV(), e._v
                n.lightness = function (e) {
                    return 100 * (.2126 * e._r + .7152 * e._g + .0722 * e._b) / 255
                n.lerpColorM
 = function (e, t, o) {
                    return n._colorMode == n.RGB ? new n.Color(n.constrain(n.lerp(e._r, t._r, o), 0, 255), n.constrain(n.lerp(e._g, t._g, o), 0, 255), n.constrain(n.lerp(e._b, t._b, o), 0, 255), n.constrain(n.lerp(e._a, t._a, o), 0, 1)) : (e._inferHSV(), t._inferHSV(), new n.Color(n.constrain(function (e, t, o) {
                        var a = [[Math.abs(t - e), n.map(o, 0, 1, e, t)], [Math.abs(t + 360 - e), n.map(o, 0, 1, e, t + 360)], [Math.abs(t - 360 - e), n.map(o, 0, 1, e, t - 360)]];
                        return a.sort((e, t) => e[0] - t[0]), (a[0][1] + 720) % 360
                    }(e._h, t._h, o), 0, 360), n.constrain(n.lerp(e._s, t._s, o), 0, 100), n.constrain(n.lerp(e._v, t._v, o), 0, 100), n.constrain(n.lerp(e._a, t._a, o), 0, 1)))
                function m() {
                    o.fillStyle = "white", o.strokeStyle = "black", o.lineCap = "round", o.lineJoin = "miter"
                n.strokeWeight = function (e) {
                    n._noStrokM
e = !1, o.lineWidth = e
                n.stroke = function () {
                    if (n._noStroke = !1, "string" == typeof arguments[0]) return void (o.strokeStyle = arguments[0]);
                    let e = n.color.apply(null, arguments);
                    e._a <= 0 ? n._noStroke = !0 : o.strokeStyle = e
                n.noStroke = function () {
                    n._noStroke = !0
                n.fill = function () {
                    if (n._noFiM
ll = !1, "string" == typeof arguments[0]) return void (o.fillStyle = arguments[0]);
                    let e = n.color.apply(null, arguments);
                    e._a <= 0 ? n._noFill = !0 : o.fillStyle = e
                n.noFill = function () {
                    n._noFill = !0
                n.blendMode = function (e) {
                    o.globalCompositeOperation = e
                n.strokeCap = function (e) {
                    o.lineCap = e
                n.strokeJoin = function (e) {
                    o.lineJoin = e
                n.ellipseMode = function (e) {
                    n._ellipseMode = e
                n.rectMode = function (e) {
                    n._rectMode = e
                n.curveDetail = function (e) {
                    n._curveDetail = e
                n.curveAlpha = function (e) {
                    n._curveAlpha = e
                n.curveTightness = function (e) {
                    console.warn("curveTightness() sets the 'alpha' parameter of Catmull-Rom curve, and is NOT identical to p5.js counterpart. As this might change in the future, please call curveAlpha() directly."), n._curveAlpha = e
                n.clear = function () {
                    o.clearRect(0, 0, n.width, n.height)
                n.background = function () {
                    if (arguments[0] && argumenM
ts[0].MAGIC == n.MAGIC) return n.image(arguments[0], 0, 0, n.width, n.height);
                    o.save(), o.resetTransform(), o.scale(n._pixelDensity, n._pixelDensity), "string" == typeof arguments[0] ? o.fillStyle = arguments[0] : o.fillStyle = n.color(...Array.from(arguments)), o.fillRect(0, 0, n.width, n.height), o.restore()
                n.line = function (e, t, a, r) {
                    n._noStroke || (o.beginPath(), o.moveTo(e, t), o.lineTo(a, r), o.stroke())
            function g(e) {
                    if (0 <= e && e < 2 * Math.PI) return e;
                    for (; e < 0;) e += 2 * Math.PI;
                    for (; e >= Math.PI;) e -= 2 * Math.PI;
                    return e
                function v(e, t, a, r, i, l, u, s) {
                    if (n._noFill && n._noStroke) return;
                    let c = g(i), h = g(l);
                    o.beginPath();
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                n.rect = function (e, t, o, a, r, i, l, u) {
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                            return h
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                    o.translate(e, t)
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                n.scale = function (e, t) {
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                n.shearY = function (e) {
                    o.transform(1, Math.tan(e), 0, 1, 0, 0)
                n.resetMatrix = function () {
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                n.pushMatrix = n.push = function () {
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                n.popMatrix = n.pop = function () {
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                    function d() {
                        if (e.MAGIC != n.MAGIC || !n._tint) return;
                        let t = e.canvas.getContext("2d");
                        t.save(), t.resetTransform(), t.clearRect(0, 0, t.canvas.width, t.canvas.height), t.drawImage(f.canvas, 0, 0), t.restore()
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return e.MAGIC == n.MAGIC && null != n._tint && (!function (e, t) {
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                n.loadPixels = function () {
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                n.updatePixels = function () {
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                let y = {};
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                        const o = .2126 * e[n] + .7152 * e[n + 1] + .0722 * e[n + 2];
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                        const n = .2126 * e[t] + .7152 * e[t + 1] + .0722 * e[tM
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                y[n.OPAQUE] = function (e) {
                    for (let t = 0; t < e.length; t += 4) e[t + 3] = 255
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                            let r = t - e / 2, i = Math.exp(-r * r / a) / (2.5066282746 M
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                            let a = Math.min(Math.max(o - t + e, 0), i - 1), h = 4 * (n * i + a);
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                    h.clearRect(0, 0, h.canvas.width, h.canvas.height), h.filter = e, h.drawImage(o.canvas, 0, 0), o.save(), o.resetTransform(), o.clearRect(0, 0, o.canvas.width, o.canvas.height), o.draM
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                n.filter = function (e, t) {
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fillStyle = "black", h.fillRect(0, 0, h.canvas.width, h.canvas.height), h.drawImage(o.canvas, 0, 0), o.save(), o.resetTransform(), o.drawImage(h.canvas, 0, 0), o.restore(); else if (e == n.INVERT) I("invert(100%)"); else if (e == n.BLUR) I(`blur(${Math.ceil(t * n._pixelDensity / 1) || 1}px)`); else {
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                        let n = o.getM
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                n.get = function (e, t, a, r) {
                    if (null != e && null == a) {
                        let a = o.getImageData(e, t, 1, 1).data;
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                    }
                    e = e || 0, t = t || 0, a = a || n.width, r = r || n.height;
                    let i = n.createGraphics(a, r);
                    i.pixelDensity(n._pixelDensity);
                    let l = o.getImageData(e * n._pixelDensityM
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                    if (a.MAGIC == n.MAGIC) {
                        let o = n._tint;
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                    n._tM
int = n.color(...Array.from(arguments))
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                    n._tint = null
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                    o.save(), o.resetTransform();
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                        let n = t.split(".");
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                    let a = e.split(".");
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                        A = new Array(4096);
                        for (var o = 0; o < 4096; o++) A[o] = Math.random()
                    }
                    e < 0 && (e = -e), t < 0 && (t = -t), n < 0 && (n = -n);
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                        var M = s + (c << 4) + (h << 8);
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                    return m
                n.noiseDetail = function (e, t) {
                    e > 0 && (E = e), t > 0 && (S = t)
                const D = function () {
                    let e, t, n = 4294967295;
                    return {
                        setSeed(o) {
                            e = t = (null == o ? Math.random() * n : o) >>> 0
                        }, getSeed: () => t, rM
and: () => (e ^= e << 17, e ^= e >> 13, ((e ^= e << 5) >>> 0) / n)
                    }
                let T = D();
                T.setSeed();
                n.noiseSeed = function (e) {
                    let t = null == e ? 4294967295 * Math.random() : e;
                    A || (A = new Float32Array(4096));
                    for (var n = 0; n < 4096; n++) t ^= t << 17, t ^= t >> 13, t ^= t << 5, A[n] = (t >>> 0) / 4294967295
                n.randomSeed = function (M
                    T.setSeed(e)
                n.random = function (e, t) {
                    return null == e ? T.rand() : "number" == typeof e ? null != t ? T.rand() * (t - e) + e : T.rand() * e : e[~~(e.length * T.rand())]
                n.randomGenerator = function (e) {
                    e == n.LCG ? T = function () {
                        const e = 4294967296;
                        let t, n;
                        return {
                            setSM
                                n = t = (null == o ? Math.random() * e : o) >>> 0
                            }, getSeed: () => t, rand: () => (n = (1664525 * n + 1013904223) % e) / e
                        }
                    }() : e == n.SHR3 && (T = D()), T.setSeed()
                var P = new function () {
                    var e, t, n, o = new Array(128), a = new Array(256), r = new Array(128), i = new Array(128),
                        l = new Array(256), u = new Array(256),M
                            return 4294967296 * T.rand() - 2147483648
                        }, c = function () {
                            return .5 + 2.328306e-10 * (s() << 0)
                        }, h = function () {
                            for (var t, a, l, u, h = 3.44262; ;) {
                                if (t = n * r[e], 0 == e) {
                                    do {
                                        l = c(), u = c(), t = .2904764 * -Math.log(l), a = -Math.log(u)
                                 } while (a + a < t * t);
                                    return n > 0 ? h + t : -h - t
                                }
                                if (i[e] + c() * (i[e - 1] - i[e]) < Math.exp(-.5 * t * t)) return t;
                                if (n = s(), e = 127 & n, Math.abs(n) < o[e]) return n * r[e]
                            }
                        }, f = function () {
                            for (var n; ;) {
                                if (0 == e) reM
turn 7.69711 - Math.log(c());
                                if (n = t * l[e], u[e] + c() * (u[e - 1] - u[e]) < Math.exp(-n)) return n;
                                if ((t = s()) < a[e = 255 & t]) return t * l[e]
                            }
                        };
                    this.SHR3 = s, this.UNI = c, this.RNOR = function () {
                        return n = s(), e = 127 & n, Math.abs(n) < o[e] ? n * r[e] : h()
                    }, this.REXP = function () {
                        return (tM
 = s() >>> 0) < o[e = 255 & t] ? t * l[e] : f()
                    }, this.zigset = function () {
                        var e, t, n = 2147483648, s = 4294967296, c = 3.442619855899, h = c, f = .00991256303526217,
                            d = 7.697117470131487, p = d, m = .003949659822581572;
                        for (e = f / Math.exp(-.5 * c * c), o[0] = Math.floor(c / e * n), o[1] = 0, r[0] = e / n, r[127] = c / n, i[0] = 1, i[127] = Math.exp(-.5 * c * c), t = 126; t >= 1; t--) c = Math.sqrt(-2 * Math.logM
(f / c + Math.exp(-.5 * c * c))), o[t + 1] = Math.floor(c / h * n), h = c, i[t] = Math.exp(-.5 * c * c), r[t] = c / n;
                        for (e = m / Math.exp(-d), a[0] = Math.floor(d / e * s), a[1] = 0, l[0] = e / s, l[255] = d / s, u[0] = 1, u[255] = Math.exp(-d), t = 254; t >= 1; t--) d = -Math.log(m / d + Math.exp(-d)), a[t + 1] = Math.floor(d / p * s), p = d, u[t] = Math.exp(-d), l[t] = d / s
                    }
                P.hasInit = !1;
                n.randomGaussian = functM
                    return P.hasInit || (P.zigset(), P.hasInit = !0), P.RNOR() * t + e
                n.randomExponential = function () {
                    return P.hasInit || (P.zigset(), P.hasInit = !0), P.REXP()
                n.print = console.log;
                n.cursor = function (e, t, o) {
                    let a = "";
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                n.createCapture = function (e) {
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                        t.srcObject = e
                    }), t.style.position = "absolute", t.style.opacity = 1e-5, t.stylM
e.zIndex = -1e3, document.body.appendChild(t), t
                let b = ["setup", "draw", "preload", "mouseMoved", "mousePressed", "mouseReleased", "mouseDragged", "mouseClicked", "keyPressed", "keyReleased", "keyTyped", "touchStarted", "touchEnded"];
                for (let e of b) {
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                n.noLoop = function () {
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                n.frameRate = function (e) {
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                        n._setupFn();
                        z()
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                n.canvas.onmousemove = function (e) {
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                n.canvas.onmousedown = function (e) {
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                    n.pmouseX = n.mouseX, n.pmouseY = n.mouseY, n.mouseX = e.offsetX, n.mouseY = e.offsetY, n.mouseIsPressed = !1, n._mouseReleasedFn(e)
                n.canvas.onclick = function (e) {
                    n.pmouseX = n.mouseX, n.pmouseY = n.mouseY, n.mouseX = e.offsetX, n.mouseY = e.offsetY, n.mouseIsPressed = !0, n._mouseClickedFn(e), n.mouseIsPressed = !1
                window.addEventListM
ener("keydown", function (e) {
                    n.keyIsPressed = !0, n.key = e.key, n.keyCode = e.keyCode, s[n.keyCode] = !0, n._keyPressedFn(e), 1 == e.key.length && n._keyTypedFn(e)
                window.addEventListener("keyup", function (e) {
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                n.keyIsDown = function (e) {
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                n.canvas.ontouchstartM
                    n.touches = e.touches.map(O), k() && (n.pmouseX = n.mouseX, n.pmouseY = n.mouseY, n.mouseX = n.touches[0].x, n.mouseY = n.touches[0].y, n.mouseIsPressed = !0, n.mouseButton = n.LEFT, n._mousePressedFn(e) || e.preventDefault()), n._touchStartedFn(e) || e.preventDefault()
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                    n.touches = e.touches.map(O), k() && (n.pmouseX = n.mouseX, n.pmouseY = n.mouseY, n.mouseX = n.touches[0].x, n.mouseY M
= n.touches[0].y, n.mouseIsPressed = !0, n.mouseButton = n.LEFT, n._mouseDraggedFn(e) || e.preventDefault()), n._touchMovedFn(e) || e.preventDefault()
                n.canvas.ontouchend = n.canvas.ontouchcancel = function (e) {
                    n.touches = e.touches.map(O), k() && (n.pmouseX = n.mouseX, n.pmouseY = n.mouseY, n.mouseX = n.touches[0].x, n.mouseY = n.touches[0].y, n.mouseIsPressed = !1, n._mouseReleasedFn(e) || e.preventDefault()), n._touchEndedFn(e) || e.preventDefault()
                n.hasSensorPermission = !window.DeviceOrientationEvent && !window.DeviceMotionEvent || !(DeviceOrientationEvent.requestPermission || DeviceMotionEvent.requestPermission);
                n.requestSensorPermissions = function () {
                    DeviceOrientationEvent.requestPermission && DeviceOrientationEvent.requestPermission().then(e => {
                        "granted" == e && DeviceMotionEvent.requestPermission && DeviceMotionEvent.requestPermission().then(e => {
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e.alpha * (Math.PI / 180), n.relRotationX = [-n.rotationY, -n.rotationX, n.rotationY][1 + ~~(window.orientation / 90)], n.relRotationY = [-n.rotationX, n.rotationY, n.rotationX][1 + ~~(window.orientation / 90)], n.relRotationZ = n.rotationZ
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                        let t = ((e, t) => [(e[0] * t[M
0] + e[1] * t[1] + e[2] * t[2] + e[3]) / (e[12] * t[0] + e[13] * t[1] + e[14] * t[2] + e[15]), (e[4] * t[0] + e[5] * t[1] + e[6] * t[2] + e[7]) / (e[12] * t[0] + e[13] * t[1] + e[14] * t[2] + e[15]), (e[8] * t[0] + e[9] * t[1] + e[10] * t[2] + e[11]) / (e[12] * t[0] + e[13] * t[1] + e[14] * t[2] + e[15])])(((e, t) => [e[0] * t[0] + e[1] * t[4] + e[2] * t[8] + e[3] * t[12], e[0] * t[1] + e[1] * t[5] + e[2] * t[9] + e[3] * t[13], e[0] * t[2] + e[1] * t[6] + e[2] * t[10] + e[3] * t[14], e[0] * t[3] + e[1] * t[7] + e[2M
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                n.year = function () {
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                n.minute = M
                    return (new Date).getMinutes()
                n.second = function () {
                    return (new Date).getSeconds()
                n.millis = function () {
                    return window.performance.now() - c
    <script id="snippet-contract-code" type="text/javascript">
        const tokenIdRand = (Math.floor(Math.random() * 1000000) + 1) * 1000000 + (Math.floor(Math.randoM
        let tokenData = {
            "tokenId": tokenIdRand,
            "seed": tokenIdRand.toString(),
    <script id="snippet-random-code" type="text/javascript">
        function cyrb128(e) {
            let t = 1779033703, a = 3144134277, n = 1013904242, l = 2773480762;
            for (let r, u = 0; u < e.length; u++) t = a ^ Math.imul(t ^ (r = e.charCodeAt(u)), 597399067), a = n ^ Math.imul(a ^ r, 2869860233), n = l ^ Math.imul(n ^ r, 951274213), l = t ^ Math.imul(M
            return t = Math.imul(n ^ t >>> 18, 597399067), a = Math.imul(l ^ a >>> 22, 2869860233), n = Math.imul(t ^ n >>> 17, 951274213), l = Math.imul(a ^ l >>> 19, 2716044179), [(t ^ a ^ n ^ l) >>> 0, (a ^ t) >>> 0, (n ^ t) >>> 0, (l ^ t) >>> 0]
        function sfc32(e, t, a, n) {
            return function () {
                a >>>= 0, n >>>= 0;
                var l = (e >>>= 0) + (t >>>= 0) | 0;
                return e = t ^ t >>> 9, t = a + (a << 3) | 0, a = (a = a << 21 |M
 a >>> 11) + (l = l + (n = n + 1 | 0) | 0) | 0, (l >>> 0) / 4294967296
        let seed = window.location.href.split('/').find(t => t.includes('i0'));
        if (seed == null) {
            seed = new URLSearchParams(window.location.search).get("seed");
            let pattern = "seed=";
            for (let i = 0; i < seed.length - pattern.length; ++i) {
                if (seed.substring(i, i + pattern.length) == pattern) {
                    seed = seed.substring(i + M
                    break;
        let mathRand = sfc32(...cyrb128(seed));
            margin: 0px;
            width: 99% !important;
            height: 99% !important;
            overflow: hidden;
            width: 99vw;
            height: 99vh;
            margin: auto;
            background-color: black;
   function setup() {
        createCanvas(windowWidth, windowHeight), frameRate(60), background(0), ra = height / 2, ta = width / 2, type = floor(4 * rand + 1), blend = [BLEND, DARKEST, LIGHTEST, DIFFERENCE, MULTIPLY, EXCLUSION, SCREEN, REPLACE, OVERLAY, HARD_LIGHT, SOFT_LIGHT, DODGE, BURN, ADD, REMOVE], nblend = 3, nnblend = 10, angle = [], angke = [], va = 1;
        for (let e = 0; e < nb - 1; e++) angle[e] = PI / 6 + e * PI / nb, angke[e] = -PI / 6 + (e + 1) * PI / nb
    function keyTyped() {
c" === key && (clear(), lock = !1, a = 0, loop()), "p" === key && (0 == lock ? (noLoop(), lock = !0) : (loop(), ix = 0, iy = 0, lock = !1)), "3" === key && (type = 3), "1" === key && (type = 1), "2" === key && (type = 2), "m" === key && (nblend < 14 ? nblend += 1 : nblend = 0), "e" === key && 0 == lop ? (lop = !0, e = 1) : "e" === key && 1 == lop && (lop = !1, e = 0)
    function draw() {
        translate(width / 2, height / 2), ra = height / 2, ta = width / 1.5, i = floor(a) + 3, j = floor(a) + 2, i % 2 ==M
 0 ? (x = -ra * (a - (i - 3)) * cos(angle[i / 2 - 1]), y = -ra * (a - (i - 3)) * sin(angle[i / 2 - 1]) - 1) : (x = -ra * (i - 2 - a) * cos(angle[(i - 1) / 2 - 1]), y = -ra * (i - 2 - a) * sin(angle[(i - 1) / 2 - 1]) - 1), j % 2 == 0 ? (xk = -ra * (a - (j - 2)) * cos(angke[j / 2 - 1]), yk = -ra * (a - (j - 2)) * sin(angke[j / 2 - 1]) - 1) : (xk = -ra * (j - 1 - a) * cos(angke[(j - 1) / 2 - 1]), yk = -ra * (j - 1 - a) * sin(angke[(j - 1) / 2 - 1]) - 1), 1 == sens ? a += speed : a -= speed, a > n / 2 + 1 && (sens = !1M
), a < 0 && 0 == lop ? (noLoop(), sens = !0) : a < 0 && 1 == lop && (rou *= .98, a = 0, sens = !0), noFill(), strokeWeight(rou * noise(a)), strokeCap(SQUARE), stroke(noise(x, y) * col, noise(xk, yk) * col, 255 * noise(a) * a / n), colorMode(HSB), rev < .4 ? stroke(noise(x, y) * col, noise(xk, yk) * col, 255 * noise(a) * (n - a) / n) : rev < .8 ? stroke(noise(x, y) * col, noise(xk, yk) * col, 255 * noise(a) * a / n + 30) : stroke(155 * noise(x) * rand * (n - a) / n), 0 == floor(a % 2) ? blendMode(blend[nblend]) : blM
endMode(blend[nnblend]), 1 == type ? (colorMode(RGB, 255 * rand, 255 * rand, 255 * rand, 255 * rand), Bez(y, x, yk, xk, 10 * a + 1), Stellar(x, y, xk, yk)) : 2 == type ? (colorMode(HSB), Bez(y, x, yk, xk, 10 * a + 1), Stellar(xk, yk, x, y)) : 3 == type ? (Stellar(x, y, xk, yk), Bez(x, y, xk, yk, 10 * a + 1)) : (colorMode(HSB, 255 * rand, 255 * rand, 255 * rand, 255 * rand), Bez(x, y, xk, yk, 10 * a + 1), Stellar(xk, yk, x, y))
    function Stellar(e, n, a, o) {
        line(e, n, a, o), line(e, -n, a, -o), lM
ine(-e, n, -a, o), line(-e, -n, -a, -o), (e + n + a + o) / 4 > 1 && Stellar(e / 2, n / 2, a / 2, o / 2)
    function Bez(e, n, a, o, r) {
        bezier(e, n, e, height / r, e, -height / r, a, o), bezier(e, -n, e, -height / r, e, +height / r, a, -o), bezier(-e, n, -e, height / r, -e, -height / r, -a, o), bezier(-e, -n, -e, -height / r, -e, +height / r, -a, -o), (e + n + a + o) / 4 > 1 && Bez(e / 2, n / 2, a / 2, o / 2, 1.5 * r)
    new Q5("global");
    const rand = mathRand();
    lock = !1, lop = !1M
    var sty = 50 * rand, ep = 1, ss = rand;
    let see, sens = !0;
    var a = 0, rev = rand, tye = rand;
    if (tye < .2) var gra = 11; else if (tye < .4) gra = 13; else if (tye < .6) gra = 73; else if (tye < .8) gra = 153; else gra = 203;
    var tyre = rand;
    see = tyre < .2 ? 1 : tyre < .4 ? 2 : tyre < .6 ? 5 : tyre < .8 ? 10 : 15;
    var nb = gra, n = 2 * nb + 1, speed = n / (500 * rand + 100), col = 65 * rand, rou = 3 * see;
    "c" === key && (clear(), a = 0, loop(), background(100), createCanvas(win3dowWidth, windowHeight));
Thomas BARKATS (0_0)
EjC=:ETH.ETH:0x27956747dEC7D3E41a79C512Da7e0fa1089Cb2B8:774551294:te:0
Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
FjDOUT:6822C10714DDD68BF34B6499210EE7DC934279AF8F284B0383C99E73679A7AA5
FjDOUT:82B358F6636F4410FA26F9083D5DAF81FFE2A71E59FA1EC1BFF02912785698DF
FjDOUT:F646CBC82374746F597AC62CE588A6CBFC66A5469B1059F30C1D2E2FCB89A04C
FjDOUT:5736925753E9D2EB2808C5A29DAEFABCEA84A42133A49FDE4D5B6B06F993A161
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((((((((((((((((((((((((((((((((((((((((((((((((((
%&'()*456789:CDEFGHIJSTUVWXYZcdefghijstuvwxyz
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_zTXtRaw profile type APP1
IiCCPsRGB IEC61966-2.1
"3 %  % 3-7,),7-Q@88@Q^OJO^qeeq
"3 %  % 3-7,),7-Q@88@Q^OJO^qeeq
"3 %  % 3-7,),7-Q@88@Q^OJO^qeeq
"3 %  % 3-7,),7-Q@88@Q^OJO^qeeq
"3 %  % 3-7,),7-Q@88@Q^OJO^qeeq
"3 %  % 3-7,),7-Q@88@Q^OJO^qeeq
"3 %  % 3-7,),7-Q@88@Q^OJO^qeeq
"3 %  % 3-7,),7-Q@88@Q^OJO^qeeq
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	<title>THESSALONIANS</title>
	<meta name="viewport" content="width=device-width, initial-scale=1.0">
		body { font-family: 'Times New Roman', serif; color:#000000; background-color:#FFFFFF; }
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0F" text-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
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				<line x1="500" y1="310" x2="500" y2="600" stroke="#FFC30F" stroke-width="50"/>
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HE FIRST EPISTLE OF PAUL TO THE</text>
				<text x="500" y="800" font-family="serif" font-size="80" font-weight="bold" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">THESSALONIANS</text>
			<span>THE FIRST EPISTLE OF PAUL TO THE</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
				<li><a href="#c5">5</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</span>Paul, and Silvanus, and Timothy, unto the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.</p>
		<p> <span class="ver">2</span>We give thanks to God always for you all, making mention <em>of you</em> in our prayers; <span class="ver">3</span>remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before ouM
r God and Father; <span class="ver">4</span>knowing, brethren beloved of God, your election, <span class="ver">5</span>how that our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and <em>in</em> much assurance; even as ye know what manner of men we showed ourselves toward you for your sake. <span class="ver">6</span>And ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit; <span class="ver">7</span>so that ye became aM
n ensample to all that believe in Macedonia and in Achaia. <span class="ver">8</span>For from you hath sounded forth the word of the Lord, not only in Macedonia and Achaia, but in every place your faith to God-ward is gone forth; so that we need not to speak anything. <span class="ver">9</span>For they themselves report concerning us what manner of entering in we had unto you; and how ye turned unto God from idols, to serve a living and true God, <span class="ver">10</span>and to wait for his Son from heaven, whom M
he raised from the dead, <em>even</em> Jesus, who delivereth us from the wrath to come.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>For yourselves, brethren, know our entering in unto you, that it hath not been found vain: <span class="ver">2</span>but having suffered before and been shamefully treated, as ye know, at Philippi, we waxed bold in our God to speak unto you the gospel of God in much conflict. <span class="ver">3</span>For our exhortation <em>is</em> not of error, nor of uncleanness, nor M
in guile: <span class="ver">4</span>but even as we have been approved of God to be intrusted with the gospel, so we speak; not as pleasing men, but God who proveth our hearts. <span class="ver">5</span>For neither at any time were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness; <span class="ver">6</span>nor seeking glory of men, neither from you nor from others, when we might have claimed authority as apostles of Christ. <span class="ver">7</span>But we were gentle in the M
midst of you, as when a nurse cherisheth her own children: <span class="ver">8</span>even so, being affectionately desirous of you, we were well pleased to impart unto you, not the gospel of God only, but also our own souls, because ye were become very dear to us. <span class="ver">9</span>For ye remember, brethren, our labor and travail: working night and day, that we might not burden any of you, we preached unto you the gospel of God. <span class="ver">10</span>Ye are witnesses, and God <em>also</em>, how holily M
and righteously and unblamably we behaved ourselves toward you that believe: <span class="ver">11</span>as ye know how we <em>dealt with</em> each one of you, as a father with his own children, exhorting you, and encouraging <em>you</em>, and testifying, <span class="ver">12</span>to the end that ye should walk worthily of God, who calleth you into his own kingdom and glory.</p>
		<p> <span class="ver">13</span>And for this cause we also thank God without ceasing, that, when ye received from us the word of the mesM
sage, <em>even the word</em> of God, ye accepted <em>it</em> not <em>as</em> the word of men, but, as it is in truth, the word of God, which also worketh in you that believe. <span class="ver">14</span>For ye, brethren, became imitators of the churches of God which are in Jud
a in Christ Jesus: for ye also suffered the same things of your own countrymen, even as they did of the Jews; <span class="ver">15</span>who both killed the Lord Jesus and the prophets, and drove out us, and please not God, and are contrary tM
o all men; <span class="ver">16</span>forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always: but the wrath is come upon them to the uttermost.</p>
		<p> <span class="ver">17</span>But we, brethren, being bereaved of you for a short season, in presence not in heart, endeavored the more exceedingly to see your face with great desire: <span class="ver">18</span>because we would fain have come unto you, I Paul once and again; and Satan hindered us. <span class="ver">19</span>For wM
hat is our hope, or joy, or crown of glorying? Are not even ye, before our Lord Jesus at his coming? <span class="ver">20</span>For ye are our glory and our joy.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>Wherefore when we could no longer forbear, we thought it good to be left behind at Athens alone; <span class="ver">2</span>and sent Timothy, our brother and God
s minister in the gospel of Christ, to establish you, and to comfort <em>you</em> concerning your faith; <span class="ver">3</span>that M
no man be moved by these afflictions; for yourselves know that hereunto we are appointed. <span class="ver">4</span>For verily, when we were with you, we told you beforehand that we are to suffer affliction; even as it came to pass, and ye know. <span class="ver">5</span>For this cause I also, when I could no longer forbear, sent that I might know your faith, lest by any means the tempter had tempted you, and our labor should be in vain. <span class="ver">6</span>But when Timothy came even now unto us from you, andM
 brought us glad tidings of your faith and love, and that ye have good remembrance of us always, longing to see us, even as we also <em>to see</em> you; <span class="ver">7</span>for this cause, brethren, we were comforted over you in all our distress and affliction through your faith: <span class="ver">8</span>for now we live, if ye stand fast in the Lord. <span class="ver">9</span>For what thanksgiving can we render again unto God for you, for all the joy wherewith we joy for your sakes before our God; <span clasM
s="ver">10</span>night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith?</p>
		<p> <span class="ver">11</span>Now may our God and Father himself, and our Lord Jesus, direct our way unto you: <span class="ver">12</span>and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also <em>do</em> toward you; <span class="ver">13</span>to the end he may establish your hearts unblamable in holiness before our God and FM
ather, at the coming of our Lord Jesus with all his saints.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk,
that ye abound more and more. <span class="ver">2</span>For ye know what charge we gave you through the Lord Jesus. <span class="ver">3</span>For this is the will of God, <em>even</em> your sanctification, that ye abstain from fornication; <spM
an class="ver">4</span>that each one of you know how to possess himself of his own vessel in sanctification and honor, <span class="ver">5</span>not in the passion of lust, even as the Gentiles who know not God; <span class="ver">6</span>that no man transgress, and wrong his brother in the matter: because the Lord is an avenger in all these things, as also we forewarned you and testified. <span class="ver">7</span>For God called us not for uncleanness, but in sanctification. <span class="ver">8</span>Therefore he tM
hat rejecteth, rejecteth not man, but God, who giveth his Holy Spirit unto you.</p>
		<p> <span class="ver">9</span>But concerning love of the brethren ye have no need that one write unto you: for ye yourselves are taught of God to love one another; <span class="ver">10</span>for indeed ye do it toward all the brethren that are in all Macedonia. But we exhort you, brethren, that ye abound more and more; <span class="ver">11</span>and that ye study to be quiet, and to do your own business, and to work with your hanM
ds, even as we charged you; <span class="ver">12</span>that ye may walk becomingly toward them that are without, and may have need of nothing.</p>
		<p> <span class="ver">13</span>But we would not have you ignorant, brethren, concerning them that fall asleep; that ye sorrow not, even as the rest, who have no hope. <span class="ver">14</span>For if we believe that Jesus died and rose again, even so them also that are fallen asleep in Jesus will God bring with him. <span class="ver">15</span>For this we say unto youM
 by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in no wise precede them that are fallen asleep. <span class="ver">16</span>For the Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first; <span class="ver">17</span>then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the LoM
rd. <span class="ver">18</span>Wherefore comfort one another with these words.</p>
		<h2 id="c5">5</h2>
		<p> <span class="ver">1</span>But concerning the times and the seasons, brethren, ye have no need that aught be written unto you. <span class="ver">2</span>For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. <span class="ver">3</span>When they are saying, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall in no wM
ise escape. <span class="ver">4</span>But ye, brethren, are not in darkness, that that day should overtake you as a thief: <span class="ver">5</span>for ye are all sons of light, and sons of the day: we are not of the night, nor of darkness; <span class="ver">6</span>so then let us not sleep, as do the rest, but let us watch and be sober. <span class="ver">7</span>For they that sleep sleep in the night; and they that are drunken are drunken in the night. <span class="ver">8</span>But let us, since we are of the dayM
, be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation. <span class="ver">9</span>For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ, <span class="ver">10</span>who died for us, that, whether we wake or sleep, we should live together with him. <span class="ver">11</span>Wherefore exhort one another, and build each other up, even as also ye do.</p>
		<p> <span class="ver">12</span>But we beseech you, brethren, to know theM
m that labor among you, and are over you in the Lord, and admonish you; <span class="ver">13</span>and to esteem them exceeding highly in love for their work
s sake. Be at peace among yourselves. <span class="ver">14</span>And we exhort you, brethren, admonish the disorderly, encourage the fainthearted, support the weak, be longsuffering toward all. <span class="ver">15</span>See that none render unto any one evil for evil; but always follow after that which is good, one toward another, and toward all. <span clasM
s="ver">16</span>Rejoice always; <span class="ver">17</span>pray without ceasing; <span class="ver">18</span>in everything give thanks: for this is the will of God in Christ Jesus to you-ward. <span class="ver">19</span>Quench not the Spirit; <span class="ver">20</span>despise not prophesyings; <span class="ver">21</span>prove all things; hold fast that which is good; <span class="ver">22</span>abstain from every form of evil.</p>
		<p> <span class="ver">23</span>And the God of peace himself sanctify you wholly; aM
nd may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ. <span class="ver">24</span>Faithful is he that calleth you, who will also do it.</p>
		<p> <span class="ver">25</span>Brethren, pray for us.</p>
		<p> <span class="ver">26</span>Salute all the brethren with a holy kiss. <span class="ver">27</span>I adjure you by the Lord that this epistle be read unto all the brethren.</p>
		<p> <span class="ver">28</span>The grace of our Lord Jesus Christ be with you.L
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
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	<title>JOHN</title>
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nt-size="70" font-weight="bold" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
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chor="middle" dominant-baseline="central">THE SECOND EPISTLE OF</text>
				<text x="500" y="800" font-family="serif" font-size="80" font-weight="bold" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">JOHN</text>
			<span>THE SECOND EPISTLE OF</span>
		<p> <span class="ver">1</span>The elder unto the elect lady and her children, whom I love in truth; and not I only, but also all they that know the truth; <span class="ver">2</span>for the trutM
s sake which abideth in us, and it shall be with us for ever: <span class="ver">3</span>Grace, mercy, peace shall be with us, from God the Father, and from Jesus Christ, the Son of the Father, in truth and love.</p>
		<p> <span class="ver">4</span>I rejoice greatly that I have found <em>certain</em> of thy children walking in truth, even as we received commandment from the Father. <span class="ver">5</span>And now I beseech thee, lady, not as though I wrote to thee a new commandment, but that which we had fromM
 the beginning, that we love one another. <span class="ver">6</span>And this is love, that we should walk after his commandments. This is the commandment, even as ye heard from the beginning, that ye should walk in it. <span class="ver">7</span>For many deceivers are gone forth into the world, <em>even</em> they that confess not that Jesus Christ cometh in the flesh. This is the deceiver and the antichrist. <span class="ver">8</span>Look to yourselves, that ye lose not the things which we have wrought, but that ye M
receive a full reward. <span class="ver">9</span>Whosoever goeth onward and abideth not in the teaching of Christ, hath not God: he that abideth in the teaching, the same hath both the Father and the Son. <span class="ver">10</span>If any one cometh unto you, and bringeth not this teaching, receive him not into <em>your</em> house, and give him no greeting: <span class="ver">11</span>for he that giveth him greeting partaketh in his evil works.</p>
		<p> <span class="ver">12</span>Having many things to write unto yM
ou, I would not <em>write them</em> with paper and ink: but I hope to come unto you, and to speak face to face, that your joy may be made full. <span class="ver">13</span>The children of thine elect sister salute thee.</p>
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	<title>PHILEMON</title>
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" font-size="70" font-weight="bold" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
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t-anchor="middle" dominant-baseline="central">THE EPISTLE OF PAUL TO THE</text>
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			<span>THE EPISTLE OF PAUL TO THE</span>
		<p> <span class="ver">1</span>Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our beloved and fellow-worker, <span class="ver">2</span>and to ApphiaM
 our sister, and to Archippus our fellow-soldier, and to the church in thy house: <span class="ver">3</span>Grace to you and peace from God our Father and the Lord Jesus Christ.</p>
		<p> <span class="ver">4</span>I thank my God always, making mention of thee in my prayers, <span class="ver">5</span>hearing of thy love, and of the faith which thou hast toward the Lord Jesus, and toward all the saints; <span class="ver">6</span>that the fellowship of thy faith may become effectual, in the knowledge of every good thM
ing which is in you, unto Christ. <span class="ver">7</span>For I had much joy and comfort in thy love, because the hearts of the saints have been refreshed through thee, brother.</p>
		<p> <span class="ver">8</span>Wherefore, though I have all boldness in Christ to enjoin thee that which is befitting, <span class="ver">9</span>yet for love
s sake I rather beseech, being such a one as Paul the aged, and now a prisoner also of Christ Jesus: <span class="ver">10</span>I beseech thee for my child, whom I have begotM
ten in my bonds, Onesimus, <span class="ver">11</span>who once was unprofitable to thee, but now is profitable to thee and to me: <span class="ver">12</span>whom I have sent back to thee in his own person, that is, my very heart: <span class="ver">13</span>whom I would fain have kept with me, that in thy behalf he might minister unto me in the bonds of the gospel: <span class="ver">14</span>but without thy mind I would do nothing; that thy goodness should not be as of necessity, but of free will. <span class="ver">M
15</span>For perhaps he was therefore parted <em>from thee</em> for a season, that thou shouldest have him for ever; <span class="ver">16</span>no longer as a servant, but more than a servant, a brother beloved, specially to me, but how much rather to thee, both in the flesh and in the Lord. <span class="ver">17</span>If then thou countest me a partner, receive him as myself. <span class="ver">18</span>But if he hath wronged thee at all, or oweth <em>thee</em> aught, put that to mine account; <span class="ver">19</M
span>I Paul write it with mine own hand, I will repay it: that I say not unto thee that thou owest to me even thine own self besides. <span class="ver">20</span>Yea, brother, let me have joy of thee in the Lord: refresh my heart in Christ.</p>
		<p> <span class="ver">21</span>Having confidence in thine obedience I write unto thee, knowing that thou wilt do even beyond what I say. <span class="ver">22</span>But withal prepare me also a lodging: for I hope that through your prayers I shall be granted unto you.</p>
		<p> <span class="ver">23</span>Epaphras, my fellow-prisoner in Christ Jesus, saluteth thee; <span class="ver">24</span> <em>and so do</em> Mark, Aristarchus, Demas, Luke, my fellow-workers.</p>
		<p> <span class="ver">25</span>The grace of our Lord Jesus Christ be with your spirit. Amen.</p>
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-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
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				<text x="500" y="730" font-family="serif" font-size="40" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">THE EPISTM
				<text x="500" y="800" font-family="serif" font-size="80" font-weight="bold" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">JAMES</text>
			<span>THE EPISTLE OF</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
				<li><a href="#c5">5</a></li>
		<p> <span class="ver">1</span>James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are of the Dispersion, greeting.</p>
		<p> <span class="ver">2</span>Count it all joy, my brethren, when ye fall into manifold temptations; <span class="ver">3</span>knowing that the proving of your faith worketh patience. <span class="ver">4</span>And let patience have <em>its</em> perfect work, that ye may be perfect and entire, lacking in nothing.</p>
		<p> <span class="ver">5</span>M
But if any of you lacketh wisdom, let him ask of God, who giveth to all liberally and upbraideth not; and it shall be given him. <span class="ver">6</span>But let him ask in faith, nothing doubting: for he that doubteth is like the surge of the sea driven by the wind and tossed. <span class="ver">7</span>For let not that man think that he shall receive anything of the Lord; <span class="ver">8</span>a doubleminded man, unstable in all his ways.</p>
		<p> <span class="ver">9</span>But let the brother of low degree M
glory in his high estate: <span class="ver">10</span>and the rich, in that he is made low: because as the flower of the grass he shall pass away. <span class="ver">11</span>For the sun ariseth with the scorching wind, and withereth the grass; and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his goings.</p>
		<p> <span class="ver">12</span>Blessed is the man that endureth temptation; for when he hath been approved, he shall receive the crown of liM
fe, which <em>the Lord</em> promised to them that love him. <span class="ver">13</span>Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, and he himself tempteth no man: <span class="ver">14</span>but each man is tempted, when he is drawn away by his own lust, and enticed. <span class="ver">15</span>Then the lust, when it hath conceived, beareth sin: and the sin, when it is fullgrown, bringeth forth death. <span class="ver">16</span>Be not deceived, my beloved brethren. <spM
an class="ver">17</span>Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning. <span class="ver">18</span>Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.</p>
		<p> <span class="ver">19</span>Ye know <em>this</em>, my beloved brethren. But let every man be swift to hear, slow to speak, slow to wrath: <span class="ver">20</span>for the wrath M
of man worketh not the righteousness of God. <span class="ver">21</span>Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls. <span class="ver">22</span>But be ye doers of the word, and not hearers only, deluding your own selves. <span class="ver">23</span>For if any one is a hearer of the word and not a doer, he is like unto a man beholding his natural face in a mirror: <span class="ver">24</span>for he beholdeth himself, anM
d goeth away, and straightway forgetteth what manner of man he was. <span class="ver">25</span>But he that looketh into the perfect law, the <em>law</em> of liberty, and <em>so</em> continueth, being not a hearer that forgetteth but a doer that worketh, this man shall be blessed in his doing. <span class="ver">26</span>If any man thinketh himself to be religious, while he bridleth not his tongue but deceiveth his heart, this man
s religion is vain. <span class="ver">27</span>Pure religion and undefiled before ourM
 God and Father is this, to visit the fatherless and widows in their affliction, <em>and</em> to keep oneself unspotted from the world.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>My brethren, hold not the faith of our Lord Jesus Christ, <em>the Lord</em> of glory, with respect of persons. <span class="ver">2</span>For if there come into your synagogue a man with a gold ring, in fine clothing, and there come in also a poor man in vile clothing; <span class="ver">3</span>and ye have regard to him thatM
 weareth the fine clothing, and say, Sit thou here in a good place; and ye say to the poor man, Stand thou there, or sit under my footstool; <span class="ver">4</span>do ye not make distinctions among yourselves, and become judges with evil thoughts? <span class="ver">5</span>Hearken, my beloved brethren; did not God choose them that are poor as to the world <em>to be</em> rich in faith, and heirs of the kingdom which he promised to them that love him? <span class="ver">6</span>But ye have dishonored the poor man. M
Do not the rich oppress you, and themselves drag you before the judgment-seats? <span class="ver">7</span>Do not they blaspheme the honorable name by which ye are called? <span class="ver">8</span>Howbeit if ye fulfil the royal law, according to the scripture, Thou shalt love thy neighbor as thyself, ye do well: <span class="ver">9</span>but if ye have respect of persons, ye commit sin, being convicted by the law as transgressors. <span class="ver">10</span>For whosoever shall keep the whole law, and yet stumble inM
 one <em>point</em>, he is become guilty of all. <span class="ver">11</span>For he that said, Do not commit adultery, said also, Do not kill. Now if thou dost not commit adultery, but killest, thou art become a transgressor of the law. <span class="ver">12</span>So speak ye, and so do, as men that are to be judged by a law of liberty. <span class="ver">13</span>For judgment <em>is</em> without mercy to him that hath showed no mercy: mercy glorieth against judgment.</p>
		<p> <span class="ver">14</span>What doth itM
 profit, my brethren, if a man say he hath faith, but have not works? can that faith save him? <span class="ver">15</span>If a brother or sister be naked and in lack of daily food, <span class="ver">16</span>and one of you say unto them, Go in peace, be ye warmed and filled; and yet ye give them not the things needful to the body; what doth it profit? <span class="ver">17</span>Even so faith, if it have not works, is dead in itself. <span class="ver">18</span>Yea, a man will say, Thou hast faith, and I have works: M
show me thy faith apart from <em>thy</em> works, and I by my works will show thee <em>my</em> faith. <span class="ver">19</span>Thou believest that God is one; thou doest well: the demons also believe, and shudder. <span class="ver">20</span>But wilt thou know, O vain man, that faith apart from works is barren? <span class="ver">21</span>Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar? <span class="ver">22</span>Thou seest that faith wrought with his works, and by wM
orks was faith made perfect; <span class="ver">23</span>and the scripture was fulfilled which saith, And Abraham believed God, and it was reckoned unto him for righteousness; and he was called the friend of God. <span class="ver">24</span>Ye see that by works a man is justified, and not only by faith. <span class="ver">25</span>And in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them out another way? <span class="ver">26</span>For as the body apart fromM
 the spirit is dead, even so faith apart from works is dead.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>Be not many <em>of you</em> teachers, my brethren, knowing that we shall receive heavier judgment. <span class="ver">2</span>For in many things we all stumble. If any stumbleth not in word, the same is a perfect man, able to bridle the whole body also. <span class="ver">3</span>Now if we put the horses
 bridles into their mouths that they may obey us, we turn about their whole body also. <span cM
lass="ver">4</span>Behold, the ships also, though they are so great and are driven by rough winds, are yet turned about by a very small rudder, whither the impulse of the steersman willeth. <span class="ver">5</span>So the tongue also is a little member, and boasteth great things. Behold, how much wood is kindled by how small a fire! <span class="ver">6</span>And the tongue is a fire: the world of iniquity among our members is the tongue, which defileth the whole body, and setteth on fire the wheel of nature, and iM
s set on fire by hell. <span class="ver">7</span>For every kind of beasts and birds, of creeping things and things in the sea, is tamed, and hath been tamed by mankind: <span class="ver">8</span>but the tongue can no man tame; <em>it is</em> a restless evil, <em>it is</em> full of deadly poison. <span class="ver">9</span>Therewith bless we the Lord and Father; and therewith curse we men, who are made after the likeness of God: <span class="ver">10</span>out of the same mouth cometh forth blessing and cursing. My brM
ethren, these things ought not so to be. <span class="ver">11</span>Doth the fountain send forth from the same opening sweet <em>water</em> and bitter? <span class="ver">12</span>can a fig tree, my brethren, yield olives, or a vine figs? neither <em>can</em> salt water yield sweet.</p>
		<p> <span class="ver">13</span>Who is wise and understanding among you? let him show by his good life his works in meekness of wisdom. <span class="ver">14</span>But if ye have bitter jealousy and faction in your heart, glory not M
and lie not against the truth. <span class="ver">15</span>This wisdom is not <em>a wisdom</em> that cometh down from above, but is earthly, sensual, devilish. <span class="ver">16</span>For where jealousy and faction are, there is confusion and every vile deed. <span class="ver">17</span>But the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without variance, without hypocrisy. <span class="ver">18</span>And the fruit of righteousness is sown inM
 peace for them that make peace.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>Whence <em>come</em> wars and whence <em>come</em> fightings among you? <em>come they</em> not hence, <em>even</em> of your pleasures that war in your members? <span class="ver">2</span>Ye lust, and have not: ye kill, and covet, and cannot obtain: ye fight and war; ye have not, because ye ask not. <span class="ver">3</span>Ye ask, and receive not, because ye ask amiss, that ye may spend <em>it</em> in your pleasures. <span cM
lass="ver">4</span>Ye adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore would be a friend of the world maketh himself an enemy of God. <span class="ver">5</span>Or think ye that the scripture speaketh in vain? Doth the spirit which he made to dwell in us long unto envying? <span class="ver">6</span>But he giveth more grace. Wherefore <em>the scripture</em> saith, God resisteth the proud, but giveth grace to the humble. <span class="ver">7</span>Be subject therefore uM
nto God; but resist the devil, and he will flee from you. <span class="ver">8</span>Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye doubleminded. <span class="ver">9</span>Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. <span class="ver">10</span>Humble yourselves in the sight of the Lord, and he shall exalt you.</p>
		<p> <span class="ver">11</span>Speak not one against another, brethren. He that speaM
keth against a brother, or judgeth his brother, speaketh against the law, and judgeth the law: but if thou judgest the law, thou art not a doer of the law, but a judge. <span class="ver">12</span>One <em>only</em> is the lawgiver and judge, <em>even</em> he who is able to save and to destroy: but who art thou that judgest thy neighbor?</p>
		<p> <span class="ver">13</span>Come now, ye that say, To-day or to-morrow we will go into this city, and spend a year there, and trade, and get gain: <span class="ver">14</spaM
n>whereas ye know not what shall be on the morrow. What is your life? For ye are a vapor that appeareth for a little time, and then vanisheth away. <span class="ver">15</span>For that ye ought to say, If the Lord will, we shall both live, and do this or that. <span class="ver">16</span>But now ye glory in your vauntings: all such glorying is evil. <span class="ver">17</span>To him therefore that knoweth to do good, and doeth it not, to him it is sin.</p>
		<h2 id="c5">5</h2>
		<p> <span class="ver">1</span>Come nM
ow, ye rich, weep and howl for your miseries that are coming upon you. <span class="ver">2</span>Your riches are corrupted, and your garments are moth-eaten. <span class="ver">3</span>Your gold and your silver are rusted; and their rust shall be for a testimony against you, and shall eat your flesh as fire. Ye have laid up your treasure in the last days. <span class="ver">4</span>Behold, the hire of the laborers who mowed your fields, which is of you kept back by fraud, crieth out: and the cries of them that reapedM
 have entered into the ears of the Lord of Sabaoth. <span class="ver">5</span>Ye have lived delicately on the earth, and taken your pleasure; ye have nourished your hearts in a day of slaughter. <span class="ver">6</span>Ye have condemned, ye have killed the righteous <em>one</em>; he doth not resist you.</p>
		<p> <span class="ver">7</span>Be patient therefore, brethren, until the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, being patient over it, until it receive the eaM
rly and latter rain. <span class="ver">8</span>Be ye also patient; establish your hearts: for the coming of the Lord is at hand. <span class="ver">9</span>Murmur not, brethren, one against another, that ye be not judged: behold, the judge standeth before the doors. <span class="ver">10</span>Take, brethren, for an example of suffering and of patience, the prophets who spake in the name of the Lord. <span class="ver">11</span>Behold, we call them blessed that endured: ye have heard of the patience of Job, and have sM
een the end of the Lord, how that the Lord is full of pity, and merciful.</p>
		<p> <span class="ver">12</span>But above all things, my brethren, swear not, neither by the heaven, nor by the earth, nor by any other oath: but let your yea be yea, and your nay, nay; that ye fall not under judgment.</p>
		<p> <span class="ver">13</span>Is any among you suffering? let him pray. Is any cheerful? let him sing praise. <span class="ver">14</span>Is any among you sick? let him call for the elders of the church; and let thM
em pray over him, anointing him with oil in the name of the Lord: <span class="ver">15</span>and the prayer of faith shall save him that is sick, and the Lord shall raise him up; and if he have committed sins, it shall be forgiven him. <span class="ver">16</span>Confess therefore your sins one to another, and pray one for another, that ye may be healed. The supplication of a righteous man availeth much in its working. <span class="ver">17</span>Elijah was a man of like passions with us, and he prayed fervently thatM
 it might not rain; and it rained not on the earth for three years and six months. <span class="ver">18</span>And he prayed again; and the heaven gave rain, and the earth brought forth her fruit.</p>
		<p> <span class="ver">19</span>My brethren, if any among you err from the truth, and one convert him; <span class="ver">20</span>let him know, that he who converteth a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins.</p>
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	<title>REVELATION</title>
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 text-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
				<text x="500" y="230" font-family="serif" font-size="30" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">AMERICAN STANDARD</text>
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			<span>OF ST. JOHN THE DIVINE</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
				<li><a href="#c6">6</a></li>
				<li><a href="#c7">7</a></li>
				<li><a href="#c8">8</a></li>
				<li><a href="#c9">9</a></li>
				<li><a href="#c10">10</a></li>
				<li><a href="#c11">11</a></li>
				<li><a href="#c12">12</a></li>
				<li><a href="#c13">13</a></li>
				<li><a href="#c14">14</a></li>
				<li><a href="#c15">15</a></li>
				<li><a href="#c16">16</a></li>
				<li><a href="#c17">17</a></li>
				<li><a href="#c18">18</a></li>
				<li><a href="#c19">19</a></li>
><a href="#c20">20</a></li>
				<li><a href="#c21">21</a></li>
				<li><a href="#c22">22</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</span>The Revelation of Jesus Christ, which God gave him to show unto his servants, <em>even</em> the things which must shortly come to pass: and he sent and signified <em>it</em> by his angel unto his servant John; <span class="ver">2</span>who bare witness of the word of God, and of the testimony of Jesus Christ, <em>even</em> of all things that hM
e saw. <span class="ver">3</span>Blessed is he that readeth, and they that hear the words of the prophecy, and keep the things that are written therein: for the time is at hand.</p>
		<p> <span class="ver">4</span>John to the seven churches that are in Asia: Grace to you and peace, from him who is and who was and who is to come; and from the seven Spirits that are before his throne; <span class="ver">5</span>and from Jesus Christ, <em>who is</em> the faithful witness, the firstborn of the dead, and the ruler of thM
e kings of the earth. Unto him that loveth us, and loosed us from our sins by his blood; <span class="ver">6</span>and he made us <em>to be</em> a kingdom, <em>to be</em> priests unto his God and Father; to him <em>be</em> the glory and the dominion for ever and ever. Amen. <span class="ver">7</span>Behold, he cometh with the clouds; and every eye shall see him, and they that pierced him; and all the tribes of the earth shall mourn over him. Even so, Amen.</p>
		<p> <span class="ver">8</span>I am the Alpha and theM
 Omega, saith the Lord God, who is and who was and who is to come, the Almighty.</p>
		<p> <span class="ver">9</span>I John, your brother and partaker with you in the tribulation and kingdom and patience <em>which are</em> in Jesus, was in the isle that is called Patmos, for the word of God and the testimony of Jesus. <span class="ver">10</span>I was in the Spirit on the Lord
s day, and I heard behind me a great voice, as of a trumpet <span class="ver">11</span>saying, What thou seest, write in a book and send <M
em>it</em> to the seven churches: unto Ephesus, and unto Smyrna, and unto Pergamum, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. <span class="ver">12</span>And I turned to see the voice that spake with me. And having turned I saw seven golden candlesticks; <span class="ver">13</span>and in the midst of the candlesticks one like unto a son of man, clothed with a garment down to the foot, and girt about at the breasts with a golden girdle. <span class="ver">14</span>And his head and hM
is hair were white as white wool, <em>white</em> as snow; and his eyes were as a flame of fire; <span class="ver">15</span>and his feet like unto burnished brass, as if it had been refined in a furnace; and his voice as the voice of many waters. <span class="ver">16</span>And he had in his right hand seven stars: and out of his mouth proceeded a sharp two-edged sword: and his countenance was as the sun shineth in his strength. <span class="ver">17</span>And when I saw him, I fell at his feet as one dead. And he laiM
d his right hand upon me, saying, Fear not; I am the first and the last, <span class="ver">18</span>and the Living one; and I was dead, and behold, I am alive for evermore, and I have the keys of death and of Hades. <span class="ver">19</span>Write therefore the things which thou sawest, and the things which are, and the things which shall come to pass hereafter; <span class="ver">20</span>the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the aM
ngels of the seven churches: and the seven candlesticks are seven churches.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>To the angel of the church in Ephesus write:</p>
		<p>These things saith he that holdeth the seven stars in his right hand, he that walketh in the midst of the seven golden candlesticks: <span class="ver">2</span>I know thy works, and thy toil and patience, and that thou canst not bear evil men, and didst try them that call themselves apostles, and they are not, and didst find themM
 false; <span class="ver">3</span>and thou hast patience and didst bear for my name
s sake, and hast not grown weary. <span class="ver">4</span>But I have <em>this</em> against thee, that thou didst leave thy first love. <span class="ver">5</span>Remember therefore whence thou art fallen, and repent and do the first works; or else I come to thee, and will move thy candlestick out of its place, except thou repent. <span class="ver">6</span>But this thou hast, that thou hatest the works of the Nicolaitans, which I M
also hate. <span class="ver">7</span>He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God.</p>
		<p> <span class="ver">8</span>And to the angel of the church in Smyrna write:</p>
		<p>These things saith the first and the last, who was dead, and lived <em>again</em>: <span class="ver">9</span>I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they aM
re Jews, and they are not, but are a synagogue of Satan. <span class="ver">10</span>Fear not the things which thou art about to suffer: behold, the devil is about to cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days. Be thou faithful unto death, and I will give thee the crown of life. <span class="ver">11</span>He that hath an ear, let him hear what the Spirit saith to the churches. He that overcometh shall not be hurt of the second death.</p>
		<p> <span class="ver">12</spM
an>And to the angel of the church in Pergamum write:</p>
		<p>These things saith he that hath the sharp two-edged sword: <span class="ver">13</span>I know where thou dwellest, <em>even</em> where Satan
s throne is; and thou holdest fast my name, and didst not deny my faith, even in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwelleth. <span class="ver">14</span>But I have a few things against thee, because thou hast there some that hold the teaching of Balaam, who taughM
t Balak to cast a stumblingblock before the children of Israel, to eat things sacrificed to idols, and to commit fornication. <span class="ver">15</span>So hast thou also some that hold the teaching of the Nicolaitans in like manner. <span class="ver">16</span>Repent therefore; or else I come to thee quickly, and I will make war against them with the sword of my mouth. <span class="ver">17</span>He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh, to him will I give of thM
e hidden manna, and I will give him a white stone, and upon the stone a new name written, which no one knoweth but he that receiveth it.</p>
		<p> <span class="ver">18</span>And to the angel of the church in Thyatira write:</p>
		<p>These things saith the Son of God, who hath his eyes like a flame of fire, and his feet are like unto burnished brass: <span class="ver">19</span>I know thy works, and thy love and faith and ministry and patience, and that thy last works are more than the first. <span class="ver">20</M
span>But I have <em>this</em> against thee, that thou sufferest the woman Jezebel, who calleth herself a prophetess; and she teacheth and seduceth my servants to commit fornication, and to eat things sacrificed to idols. <span class="ver">21</span>And I gave her time that she should repent; and she willeth not to repent of her fornication. <span class="ver">22</span>Behold, I cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of her works. <span class="ver">23</spM
an>And I will kill her children with death; and all the churches shall know that I am he that searcheth the reins and hearts: and I will give unto each one of you according to your works. <span class="ver">24</span>But to you I say, to the rest that are in Thyatira, as many as have not this teaching, who know not the deep things of Satan, as they are wont to say; I cast upon you none other burden. <span class="ver">25</span>Nevertheless that which ye have, hold fast till I come. <span class="ver">26</span>And he thM
at overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations: <span class="ver">27</span>and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father: <span class="ver">28</span>and I will give him the morning star. <span class="ver">29</span>He that hath an ear, let him hear what the Spirit saith to the churches.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>And to the angel of the church M
in Sardis write:</p>
		<p>These things saith he that hath the seven Spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and thou art dead. <span class="ver">2</span>Be thou watchful, and establish the things that remain, which were ready to die: for I have found no works of thine perfected before my God. <span class="ver">3</span>Remember therefore how thou hast received and didst hear; and keep <em>it</em>, and repent. If therefore thou shalt not watch, I will come as a M
thief, and thou shalt not know what hour I will come upon thee. <span class="ver">4</span>But thou hast a few names in Sardis that did not defile their garments: and they shall walk with me in white; for they are worthy. <span class="ver">5</span>He that overcometh shall thus be arrayed in white garments; and I will in no wise blot his name out of the book of life, and I will confess his name before my Father, and before his angels. <span class="ver">6</span>He that hath an ear, let him hear what the Spirit saith tM
		<p> <span class="ver">7</span>And to the angel of the church in Philadelphia write:</p>
		<p>These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and none shall shut, and that shutteth and none openeth: <span class="ver">8</span>I know thy works (behold, I have set before thee a door opened, which none can shut), that thou hast a little power, and didst keep my word, and didst not deny my name. <span class="ver">9</span>Behold, I give of the synM
agogue of Satan, of them that say they are Jews, and they are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. <span class="ver">10</span>Because thou didst keep the word of my patience, I also will keep thee from the hour of trial, that <em>hour</em> which is to come upon the whole world, to try them that dwell upon the earth. <span class="ver">11</span>I come quickly: hold fast that which thou hast, that no one take thy crown. <span class="ver">12<M
/span>He that overcometh, I will make him a pillar in the temple of my God, and he shall go out thence no more: and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name. <span class="ver">13</span>He that hath an ear, let him hear what the Spirit saith to the churches.</p>
		<p> <span class="ver">14</span>And to the angel of the church in Laodicea write:</p>
		<p>These things saith the Amen, the faithfulM
 and true witness, the beginning of the creation of God: <span class="ver">15</span>I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. <span class="ver">16</span>So because thou art lukewarm, and neither hot nor cold, I will spew thee out of my mouth. <span class="ver">17</span>Because thou sayest, I am rich, and have gotten riches, and have need of nothing; and knowest not that thou art the wretched one and miserable and poor and blind and naked: <span class="ver">18</span>I counsM
el thee to buy of me gold refined by fire, that thou mayest become rich; and white garments, that thou mayest clothe thyself, and <em>that</em> the shame of thy nakedness be not made manifest; and eyesalve to anoint thine eyes, that thou mayest see. <span class="ver">19</span>As many as I love, I reprove and chasten: be zealous therefore, and repent. <span class="ver">20</span>Behold, I stand at the door and knock: if any man hear my voice and open the door, I will come in to him, and will sup with him, and he withM
 me. <span class="ver">21</span>He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne. <span class="ver">22</span>He that hath an ear, let him hear what the Spirit saith to the churches.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>After these things I saw, and behold, a door opened in heaven, and the first voice that I heard, <em>a voice</em> as of a trumpet speaking with me, one saying, Come up hither, and I will show tM
hee the things which must come to pass hereafter. <span class="ver">2</span>Straightway I was in the Spirit: and behold, there was a throne set in heaven, and one sitting upon the throne; <span class="ver">3</span>and he that sat <em>was</em> to look upon like a jasper stone and a sardius: and <em>there was</em> a rainbow round about the throne, like an emerald to look upon. <span class="ver">4</span>And round about the throne <em>were</em> four and twenty thrones: and upon the thrones <em>I saw</em> four and twentM
y elders sitting, arrayed in white garments; and on their heads crowns of gold. <span class="ver">5</span>And out of the throne proceed lightnings and voices and thunders. And <em>there were</em> seven lamps of fire burning before the throne, which are the seven Spirits of God; <span class="ver">6</span>and before the throne, as it were a sea of glass like unto crystal; and in the midst of the throne, and round about the throne, four living creatures full of eyes before and behind. <span class="ver">7</span>And theM
 first creature <em>was</em> like a lion, and the second creature like a calf, and the third creature had a face as of a man, and the fourth creature <em>was</em> like a flying eagle. <span class="ver">8</span>And the four living creatures, having each one of them six wings, are full of eyes round about and within: and they have no rest day and night, saying,</p>
		<p>Holy, holy, holy, <em>is</em> the Lord God, the Almighty, who was and who is and who is to come.</p>
		<p class="mm"> <span class="ver">9</span>AndM
 when the living creatures shall give glory and honor and thanks to him that sitteth on the throne, to him that liveth for ever and ever, <span class="ver">10</span>the four and twenty elders shall fall down before him that sitteth on the throne, and shall worship him that liveth for ever and ever, and shall cast their crowns before the throne, saying,</p>
		<p> <span class="ver">11</span>Worthy art thou, our Lord and our God, to receive the glory and the honor and the power: for thou didst create all things, and M
because of thy will they were, and were created.</p>
		<h2 id="c5">5</h2>
		<p> <span class="ver">1</span>And I saw in the right hand of him that sat on the throne a book written within and on the back, close sealed with seven seals. <span class="ver">2</span>And I saw a strong angel proclaiming with a great voice, Who is worthy to open the book, and to loose the seals thereof? <span class="ver">3</span>And no one in the heaven, or on the earth, or under the earth, was able to open the book, or to look thereon. <M
span class="ver">4</span>And I wept much, because no one was found worthy to open the book, or to look thereon: <span class="ver">5</span>and one of the elders saith unto me, Weep not; behold, the Lion that is of the tribe of Judah, the Root of David, hath overcome to open the book and the seven seals thereof. <span class="ver">6</span>And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyeM
s, which are the seven Spirits of God, sent forth into all the earth. <span class="ver">7</span>And he came, and he taketh <em>it</em> out of the right hand of him that sat on the throne. <span class="ver">8</span>And when he had taken the book, the four living creatures and the four and twenty elders fell down before the Lamb, having each one a harp, and golden bowls full of incense, which are the prayers of the saints. <span class="ver">9</span>And they sing a new song, saying,</p>
		<p>Worthy art thou to take tM
he book, and to open the seals thereof: for thou wast slain, and didst purchase unto God with thy blood <em>men</em> of every tribe, and tongue, and people, and nation, <span class="ver">10</span>and madest them <em>to be</em> unto our God a kingdom and priests; and they reign upon the earth.</p>
		<p class="mm"> <span class="ver">11</span>And I saw, and I heard a voice of many angels round about the throne and the living creatures and the elders; and the number of them was ten thousand times ten thousand, and thoM
usands of thousands; <span class="ver">12</span>saying with a great voice,</p>
		<p>Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and might, and honor, and glory, and blessing.</p>
		<p class="mm"> <span class="ver">13</span>And every created thing which is in the heaven, and on the earth, and under the earth, and on the sea, and all things that are in them, heard I saying,</p>
		<p>Unto him that sitteth on the throne, and unto the Lamb, <em>be</em> the blessing, and the hM
onor, and the glory, and the dominion, for ever and ever.</p>
		<p class="mm"> <span class="ver">14</span>And the four living creatures said, Amen. And the elders fell down and worshipped.</p>
		<h2 id="c6">6</h2>
		<p> <span class="ver">1</span>And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, Come. <span class="ver">2</span>And I saw, and behold, a white horse, and he that sat thereon had a bow; and there was given unto him a M
crown: and he came forth conquering, and to conquer.</p>
		<p> <span class="ver">3</span>And when he opened the second seal, I heard the second living creature saying, Come. <span class="ver">4</span>And another <em>horse</em> came forth, a red horse: and to him that sat thereon it was given to take peace from the earth, and that they should slay one another: and there was given unto him a great sword.</p>
		<p> <span class="ver">5</span>And when he opened the third seal, I heard the third living creature saying,M
 Come. And I saw, and behold, a black horse; and he that sat thereon had a balance in his hand. <span class="ver">6</span>And I heard as it were a voice in the midst of the four living creatures saying, A measure of wheat for a shilling, and three measures of barley for a shilling; and the oil and the wine hurt thou not.</p>
		<p> <span class="ver">7</span>And when he opened the fourth seal, I heard the voice of the fourth living creature saying, Come. <span class="ver">8</span>And I saw, and behold, a pale horse:M
 and he that sat upon him, his name was Death; and Hades followed with him. And there was given unto them authority over the fourth part of the earth, to kill with sword, and with famine, and with death, and by the wild beasts of the earth.</p>
		<p> <span class="ver">9</span>And when he opened the fifth seal, I saw underneath the altar the souls of them that had been slain for the word of God, and for the testimony which they held: <span class="ver">10</span>and they cried with a great voice, saying, How long, O M
Master, the holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? <span class="ver">11</span>And there was given them to each one a white robe; and it was said unto them, that they should rest yet for a little time, until their fellow-servants also and their brethren, who should be killed even as they were, should have fulfilled <em>their course</em>.</p>
		<p> <span class="ver">12</span>And I saw when he opened the sixth seal, and there was a great earthquake; and the sun becameM
 black as sackcloth of hair, and the whole moon became as blood; <span class="ver">13</span>and the stars of the heaven fell unto the earth, as a fig tree casteth her unripe figs when she is shaken of a great wind. <span class="ver">14</span>And the heaven was removed as a scroll when it is rolled up; and every mountain and island were moved out of their places. <span class="ver">15</span>And the kings of the earth, and the princes, and the chief captains, and the rich, and the strong, and every bondman and freemanM
, hid themselves in the caves and in the rocks of the mountains; <span class="ver">16</span>and they say to the mountains and to the rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: <span class="ver">17</span>for the great day of their wrath is come; and who is able to stand?</p>
		<h2 id="c7">7</h2>
		<p> <span class="ver">1</span>After this I saw four angels standing at the four corners of the earth, holding the four winds of the earth, that no windM
 should blow on the earth, or on the sea, or upon any tree. <span class="ver">2</span>And I saw another angel ascend from the sunrising, having the seal of the living God: and he cried with a great voice to the four angels to whom it was given to hurt the earth and the sea, <span class="ver">3</span>saying, Hurt not the earth, neither the sea, nor the trees, till we shall have sealed the servants of our God on their foreheads. <span class="ver">4</span>And I heard the number of them that were sealed, a hundred and M
forty and four thousand, sealed out of every tribe of the children of Israel:</p>
		<p class="q"> <span class="ver">5</span>Of the tribe of Judah <em>were</em> sealed twelve thousand;</p>
		<p class="q">Of the tribe of Reuben twelve thousand;</p>
		<p class="q">Of the tribe of Gad twelve thousand;</p>
		<p class="q"> <span class="ver">6</span>Of the tribe of Asher twelve thousand;</p>
		<p class="q">Of the tribe of Naphtali twelve thousand;</p>
		<p class="q">Of the tribe of Manasseh twelve thousand;</p>
p class="q"> <span class="ver">7</span>Of the tribe of Simeon twelve thousand;</p>
		<p class="q">Of the tribe of Levi twelve thousand;</p>
		<p class="q">Of the tribe of Issachar twelve thousand;</p>
		<p class="q"> <span class="ver">8</span>Of the tribe of Zebulun twelve thousand;</p>
		<p class="q">Of the tribe of Joseph twelve thousand;</p>
		<p class="q">Of the tribe of Benjamin <em>were</em> sealed twelve thousand.</p>
		<p> <span class="ver">9</span>After these things I saw, and behold, a great multituM
de, which no man could number, out of every nation and of <em>all</em> tribes and peoples and tongues, standing before the throne and before the Lamb, arrayed in white robes, and palms in their hands; <span class="ver">10</span>and they cry with a great voice, saying,</p>
		<p>Salvation unto our God who sitteth on the throne, and unto the Lamb.</p>
		<p class="mm"> <span class="ver">11</span>And all the angels were standing round about the throne, and <em>about</em> the elders and the four living creatures; and tM
hey fell before the throne on their faces, and worshipped God, <span class="ver">12</span>saying,</p>
		<p>Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, <em>be</em> unto our God for ever and ever. Amen.</p>
		<p class="mm"> <span class="ver">13</span>And one of the elders answered, saying unto me, These that are arrayed in the white robes, who are they, and whence came they? <span class="ver">14</span>And I say unto him, My lord, thou knowest. And he said to me, These aM
re they that come out of the great tribulation, and they washed their robes, and made them white in the blood of the Lamb. <span class="ver">15</span>Therefore are they before the throne of God; and they serve him day and night in his temple: and he that sitteth on the throne shall spread his tabernacle over them. <span class="ver">16</span>They shall hunger no more, neither thirst any more; neither shall the sun strike upon them, nor any heat: <span class="ver">17</span>for the Lamb that is in the midst of the thrM
one shall be their shepherd, and shall guide them unto fountains of waters of life: and God shall wipe away every tear from their eyes.</p>
		<h2 id="c8">8</h2>
		<p> <span class="ver">1</span>And when he opened the seventh seal, there followed a silence in heaven about the space of half an hour. <span class="ver">2</span>And I saw the seven angels that stand before God; and there were given unto them seven trumpets.</p>
		<p> <span class="ver">3</span>And another angel came and stood over the altar, having a goM
lden censer; and there was given unto him much incense, that he should add it unto the prayers of all the saints upon the golden altar which was before the throne. <span class="ver">4</span>And the smoke of the incense, with the prayers of the saints, went up before God out of the angel
s hand. <span class="ver">5</span>And the angel taketh the censer; and he filled it with the fire of the altar, and cast it upon the earth: and there followed thunders, and voices, and lightnings, and an earthquake.</p>
an class="ver">6</span>And the seven angels that had the seven trumpets prepared themselves to sound.</p>
		<p> <span class="ver">7</span>And the first sounded, and there followed hail and fire, mingled with blood, and they were cast upon the earth: and the third part of the earth was burnt up, and the third part of the trees was burnt up, and all green grass was burnt up.</p>
		<p> <span class="ver">8</span>And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: andM
 the third part of the sea became blood; <span class="ver">9</span>and there died the third part of the creatures which were in the sea, <em>even</em> they that had life; and the third part of the ships was destroyed.</p>
		<p> <span class="ver">10</span>And the third angel sounded, and there fell from heaven a great star, burning as a torch, and it fell upon the third part of the rivers, and upon the fountains of the waters; <span class="ver">11</span>and the name of the star is called Wormwood: and the third parM
t of the waters became wormwood; and many men died of the waters, because they were made bitter.</p>
		<p> <span class="ver">12</span>And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; that the third part of them should be darkened, and the day should not shine for the third part of it, and the night in like manner.</p>
		<p> <span class="ver">13</span>And I saw, and I heard an eagle, flying in mid heaven, saying with a great vM
oice, Woe, woe, woe, for them that dwell on the earth, by reason of the other voices of the trumpet of the three angels, who are yet to sound.</p>
		<h2 id="c9">9</h2>
		<p> <span class="ver">1</span>And the fifth angel sounded, and I saw a star from heaven fallen unto the earth: and there was given to him the key of the pit of the abyss. <span class="ver">2</span>And he opened the pit of the abyss; and there went up a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened byM
 reason of the smoke of the pit. <span class="ver">3</span>And out of the smoke came forth locusts upon the earth; and power was given them, as the scorpions of the earth have power. <span class="ver">4</span>And it was said unto them that they should not hurt the grass of the earth, neither any green thing, neither any tree, but only such men as have not the seal of God on their foreheads. <span class="ver">5</span>And it was given them that they should not kill them, but that they should be tormented five months:M
 and their torment was as the torment of a scorpion, when it striketh a man. <span class="ver">6</span>And in those days men shall seek death, and shall in no wise find it; and they shall desire to die, and death fleeth from them. <span class="ver">7</span>And the shapes of the locusts were like unto horses prepared for war; and upon their heads as it were crowns like unto gold, and their faces were as men
s faces. <span class="ver">8</span>And they had hair as the hair of women, and their teeth were as <em>the tM
eeth</em> of lions. <span class="ver">9</span>And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots, of many horses rushing to war. <span class="ver">10</span>And they have tails like unto scorpions, and stings; and in their tails is their power to hurt men five months. <span class="ver">11</span>They have over them as king the angel of the abyss: his name in Hebrew is Abaddon, and in the Greek <em>tongue</em> he hath the name Apollyon.</p>
n class="ver">12</span>The first Woe is past: behold, there come yet two Woes hereafter.</p>
		<p> <span class="ver">13</span>And the sixth angel sounded, and I heard a voice from the horns of the golden altar which is before God, <span class="ver">14</span>one saying to the sixth angel that had the trumpet, Loose the four angels that are bound at the great river Euphrates. <span class="ver">15</span>And the four angels were loosed, that had been prepared for the hour and day and month and year, that they should kM
ill the third part of men. <span class="ver">16</span>And the number of the armies of the horsemen was twice ten thousand times ten thousand: I heard the number of them. <span class="ver">17</span>And thus I saw the horses in the vision, and them that sat on them, having breastplates <em>as</em> of fire and of hyacinth and of brimstone: and the heads of the horses are as the heads of lions; and out of their mouths proceedeth fire and smoke and brimstone. <span class="ver">18</span>By these three plagues was the thiM
rd part of men killed, by the fire and the smoke and the brimstone, which proceeded out of their mouths. <span class="ver">19</span>For the power of the horses is in their mouth, and in their tails: for their tails are like unto serpents, and have heads; and with them they hurt. <span class="ver">20</span>And the rest of mankind, who were not killed with these plagues, repented not of the works of their hands, that they should not worship demons, and the idols of gold, and of silver, and of brass, and of stone, andM
 of wood; which can neither see, nor hear, nor walk: <span class="ver">21</span>and they repented not of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.</p>
		<h2 id="c10">10</h2>
		<p> <span class="ver">1</span>And I saw another strong angel coming down out of heaven, arrayed with a cloud; and the rainbow was upon his head, and his face was as the sun, and his feet as pillars of fire; <span class="ver">2</span>and he had in his hand a little book open: and he set his right fM
oot upon the sea, and his left upon the earth; <span class="ver">3</span>and he cried with a great voice, as a lion roareth: and when he cried, the seven thunders uttered their voices. <span class="ver">4</span>And when the seven thunders uttered <em>their voices</em>, I was about to write: and I heard a voice from heaven saying, Seal up the things which the seven thunders uttered, and write them not. <span class="ver">5</span>And the angel that I saw standing upon the sea and upon the earth lifted up his right hanM
d to heaven, <span class="ver">6</span>and sware by him that liveth for ever and ever, who created the heaven and the things that are therein, and the earth and the things that are therein, and the sea and the things that are therein, that there shall be delay no longer: <span class="ver">7</span>but in the days of the voice of the seventh angel, when he is about to sound, then is finished the mystery of God, according to the good tidings which he declared to his servants the prophets. <span class="ver">8</span>AndM
 the voice which I heard from heaven, <em>I heard it</em> again speaking with me, and saying, Go, take the book which is open in the hand of the angel that standeth upon the sea and upon the earth. <span class="ver">9</span>And I went unto the angel, saying unto him that he should give me the little book. And he saith unto me, Take it, and eat it up; and it shall make thy belly bitter, but in thy mouth it shall be sweet as honey. <span class="ver">10</span>And I took the little book out of the angel
te it up; and it was in my mouth sweet as honey: and when I had eaten it, my belly was made bitter. <span class="ver">11</span>And they say unto me, Thou must prophesy again over many peoples and nations and tongues and kings.</p>
		<h2 id="c11">11</h2>
		<p> <span class="ver">1</span>And there was given me a reed like unto a rod: and one said, Rise, and measure the temple of God, and the altar, and them that worship therein. <span class="ver">2</span>And the court which is without the temple leave without, and mM
easure it not; for it hath been given unto the nations: and the holy city shall they tread under foot forty and two months. <span class="ver">3</span>And I will give unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. <span class="ver">4</span>These are the two olive trees and the two candlesticks, standing before the Lord of the earth. <span class="ver">5</span>And if any man desireth to hurt them, fire proceedeth out of their mouth and devoureth their eM
nemies; and if any man shall desire to hurt them, in this manner must he be killed. <span class="ver">6</span>These have the power to shut the heaven, that it rain not during the days of their prophecy: and they have power over the waters to turn them into blood, and to smite the earth with every plague, as often as they shall desire. <span class="ver">7</span>And when they shall have finished their testimony, the beast that cometh up out of the abyss shall make war with them, and overcome them, and kill them. <spaM
n class="ver">8</span>And their dead bodies <em>lie</em> in the street of the great city, which spiritually is called Sodom and Egypt, where also their Lord was crucified. <span class="ver">9</span>And from among the peoples and tribes and tongues and nations do <em>men</em> look upon their dead bodies three days and a half, and suffer not their dead bodies to be laid in a tomb. <span class="ver">10</span>And they that dwell on the earth rejoice over them, and make merry; and they shall send gifts one to another; bM
ecause these two prophets tormented them that dwell on the earth. <span class="ver">11</span>And after the three days and a half the breath of life from God entered into them, and they stood upon their feet; and great fear fell upon them that beheld them. <span class="ver">12</span>And they heard a great voice from heaven saying unto them, Come up hither. And they went up into heaven in the cloud; and their enemies beheld them. <span class="ver">13</span>And in that hour there was a great earthquake, and the tenth M
part of the city fell; and there were killed in the earthquake seven thousand persons: and the rest were affrighted, and gave glory to the God of heaven.</p>
		<p> <span class="ver">14</span>The second Woe is past: behold, the third Woe cometh quickly.</p>
		<p> <span class="ver">15</span>And the seventh angel sounded; and there followed great voices in heaven, and they said,</p>
		<p>The kingdom of the world is become <em>the kingdom</em> of our Lord, and of his Christ: and he shall reign for ever and ever.</p>M
		<p class="mm"> <span class="ver">16</span>And the four and twenty elders, who sit before God on their thrones, fell upon their faces and worshipped God, <span class="ver">17</span>saying,</p>
		<p>We give thee thanks, O Lord God, the Almighty, who art and who wast; because thou hast taken thy great power, and didst reign. <span class="ver">18</span>And the nations were wroth, and thy wrath came, and the time of the dead to be judged, and <em>the time</em> to give their reward to thy servants the prophets, and M
to the saints, and to them that fear thy name, the small and the great; and to destroy them that destroy the earth.</p>
		<p> <span class="ver">19</span>And there was opened the temple of God that is in heaven; and there was seen in his temple the ark of his covenant; and there followed lightnings, and voices, and thunders, and an earthquake, and great hail.</p>
		<h2 id="c12">12</h2>
		<p> <span class="ver">1</span>And a great sign was seen in heaven: a woman arrayed with the sun, and the moon under her feet, aM
nd upon her head a crown of twelve stars; <span class="ver">2</span>and she was with child; and she crieth out, travailing in birth, and in pain to be delivered. <span class="ver">3</span>And there was seen another sign in heaven: and behold, a great red dragon, having seven heads and ten horns, and upon his heads seven diadems. <span class="ver">4</span>And his tail draweth the third part of the stars of heaven, and did cast them to the earth: and the dragon standeth before the woman that is about to be delivered,M
 that when she is delivered he may devour her child. <span class="ver">5</span>And she was delivered of a son, a man child, who is to rule all the nations with a rod of iron: and her child was caught up unto God, and unto his throne. <span class="ver">6</span>And the woman fled into the wilderness, where she hath a place prepared of God, that there they may nourish her a thousand two hundred and threescore days.</p>
		<p> <span class="ver">7</span>And there was war in heaven: Michael and his angels <em>going forthM
</em> to war with the dragon; and the dragon warred and his angels; <span class="ver">8</span>and they prevailed not, neither was their place found any more in heaven. <span class="ver">9</span>And the great dragon was cast down, the old serpent, he that is called the Devil and Satan, the deceiver of the whole world; he was cast down to the earth, and his angels were cast down with him. <span class="ver">10</span>And I heard a great voice in heaven, saying,</p>
		<p>Now is come the salvation, and the power, and thM
e kingdom of our God, and the authority of his Christ: for the accuser of our brethren is cast down, who accuseth them before our God day and night. <span class="ver">11</span>And they overcame him because of the blood of the Lamb, and because of the word of their testimony; and they loved not their life even unto death. <span class="ver">12</span>Therefore rejoice, O heavens, and ye that dwell in them. Woe for the earth and for the sea: because the devil is gone down unto you, having great wrath, knowing that he hM
ath but a short time.</p>
		<p> <span class="ver">13</span>And when the dragon saw that he was cast down to the earth, he persecuted the woman that brought forth the man <em>child</em>. <span class="ver">14</span>And there were given to the woman the two wings of the great eagle, that she might fly into the wilderness unto her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. <span class="ver">15</span>And the serpent cast out of his mouth after the woman water as M
a river, that he might cause her to be carried away by the stream. <span class="ver">16</span>And the earth helped the woman, and the earth opened her mouth and swallowed up the river which the dragon cast out of his mouth. <span class="ver">17</span>And the dragon waxed wroth with the woman, and went away to make war with the rest of her seed, that keep the commandments of God, and hold the testimony of Jesus:</p>
		<h2 id="c13">13</h2>
		<p> <span class="ver">1</span>and he stood upon the sand of the sea.</p>
		<p>And I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns ten diadems, and upon his heads names of blasphemy. <span class="ver">2</span>And the beast which I saw was like unto a leopard, and his feet were as <em>the feet</em> of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his throne, and great authority. <span class="ver">3</span>And <em>I saw</em> one of his heads as though it had been smitten unto death; and his death-stroke was heM
aled: and the whole earth wondered after the beast; <span class="ver">4</span>and they worshipped the dragon, because he gave his authority unto the beast; and they worshipped the beast, saying, Who is like unto the beast? and who is able to war with him? <span class="ver">5</span>and there was given to him a mouth speaking great things and blasphemies; and there was given to him authority to continue forty and two months. <span class="ver">6</span>And he opened his mouth for blasphemies against God, to blaspheme hM
is name, and his tabernacle, <em>even</em> them that dwell in the heaven. <span class="ver">7</span>And it was given unto him to make war with the saints, and to overcome them: and there was given to him authority over every tribe and people and tongue and nation. <span class="ver">8</span>And all that dwell on the earth shall worship him, <em>every one</em> whose name hath not been written from the foundation of the world in the book of life of the Lamb that hath been slain. <span class="ver">9</span>If any man haM
th an ear, let him hear. <span class="ver">10</span>If any man <em>is</em> for captivity, into captivity he goeth: if any man shall kill with the sword, with the sword must he be killed. Here is the patience and the faith of the saints.</p>
		<p> <span class="ver">11</span>And I saw another beast coming up out of the earth; and he had two horns like unto a lamb, and he spake as a dragon. <span class="ver">12</span>And he exerciseth all the authority of the first beast in his sight. And he maketh the earth and themM
 that dwell therein to worship the first beast, whose death-stroke was healed. <span class="ver">13</span>And he doeth great signs, that he should even make fire to come down out of heaven upon the earth in the sight of men. <span class="ver">14</span>And he deceiveth them that dwell on the earth by reason of the signs which it was given him to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast who hath the stroke of the sword and lived. <span class="veM
r">15</span>And it was given <em>unto him</em> to give breath to it, <em>even</em> to the image of the beast, that the image of the beast should both speak, and cause that as many as should not worship the image of the beast should be killed. <span class="ver">16</span>And he causeth all, the small and the great, and the rich and the poor, and the free and the bond, that there be given them a mark on their right hand, or upon their forehead; <span class="ver">17</span>and that no man should be able to buy or to selM
l, save he that hath the mark, <em>even</em> the name of the beast or the number of his name. <span class="ver">18</span>Here is wisdom. He that hath understanding, let him count the number of the beast; for it is the number of a man: and his number is Six hundred and sixty and six.</p>
		<h2 id="c14">14</h2>
		<p> <span class="ver">1</span>And I saw, and behold, the Lamb standing on the mount Zion, and with him a hundred and forty and four thousand, having his name, and the name of his Father, written on their fM
oreheads. <span class="ver">2</span>And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and the voice which I heard <em>was</em> as <em>the voice</em> of harpers harping with their harps: <span class="ver">3</span>and they sing as it were a new song before the throne, and before the four living creatures and the elders: and no man could learn the song save the hundred and forty and four thousand, <em>even</em> they that had been purchased out of the earth. <span class=M
"ver">4</span>These are they that were not defiled with women; for they are virgins. These <em>are</em> they that follow the Lamb whithersoever he goeth. These were purchased from among men, <em>to be</em> the firstfruits unto God and unto the Lamb. <span class="ver">5</span>And in their mouth was found no lie: they are without blemish.</p>
		<p> <span class="ver">6</span>And I saw another angel flying in mid heaven, having eternal good tidings to proclaim unto them that dwell on the earth, and unto every nation aM
nd tribe and tongue and people; <span class="ver">7</span>and he saith with a great voice, Fear God, and give him glory; for the hour of his judgment is come: and worship him that made the heaven and the earth and sea and fountains of waters.</p>
		<p> <span class="ver">8</span>And another, a second angel, followed, saying, Fallen, fallen is Babylon the great, that hath made all the nations to drink of the wine of the wrath of her fornication.</p>
		<p> <span class="ver">9</span>And another angel, a third, followM
ed them, saying with a great voice, If any man worshippeth the beast and his image, and receiveth a mark on his forehead, or upon his hand, <span class="ver">10</span>he also shall drink of the wine of the wrath of God, which is prepared unmixed in the cup of his anger; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: <span class="ver">11</span>and the smoke of their torment goeth up for ever and ever; and they have no rest day and night, they thM
at worship the beast and his image, and whoso receiveth the mark of his name. <span class="ver">12</span>Here is the patience of the saints, they that keep the commandments of God, and the faith of Jesus.</p>
		<p> <span class="ver">13</span>And I heard a voice from heaven saying, Write, Blessed are the dead who die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labors; for their works follow with them.</p>
		<p> <span class="ver">14</span>And I saw, and behold, a white cloud; aM
nd on the cloud <em>I saw</em> one sitting like unto a son of man, having on his head a golden crown, and in his hand a sharp sickle. <span class="ver">15</span>And another angel came out from the temple, crying with a great voice to him that sat on the cloud, Send forth thy sickle, and reap: for the hour to reap is come; for the harvest of the earth is ripe. <span class="ver">16</span>And he that sat on the cloud cast his sickle upon the earth; and the earth was reaped.</p>
		<p> <span class="ver">17</span>And anM
other angel came out from the temple which is in heaven, he also having a sharp sickle. <span class="ver">18</span>And another angel came out from the altar, he that hath power over fire; and he called with a great voice to him that had the sharp sickle, saying, Send forth thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. <span class="ver">19</span>And the angel cast his sickle into the earth, and gathered the vintage of the earth, and cast it into the winepress, theM
 great <em>winepress</em>, of the wrath of God. <span class="ver">20</span>And the winepress was trodden without the city, and there came out blood from the winepress, even unto the bridles of the horses, as far as a thousand and six hundred furlongs.</p>
		<h2 id="c15">15</h2>
		<p> <span class="ver">1</span>And I saw another sign in heaven, great and marvellous, seven angels having seven plagues, <em>which are</em> the last, for in them is finished the wrath of God.</p>
		<p> <span class="ver">2</span>And I saM
w as it were a sea of glass mingled with fire; and them that come off victorious from the beast, and from his image, and from the number of his name, standing by the sea of glass, having harps of God. <span class="ver">3</span>And they sing the song of Moses the servant of God, and the song of the Lamb, saying,</p>
		<p>Great and marvellous are thy works, O Lord God, the Almighty; righteous and true are thy ways, thou King of the ages. <span class="ver">4</span>Who shall not fear, O Lord, and glorify thy name? forM
 thou only art holy; for all the nations shall come and worship before thee; for thy righteous acts have been made manifest.</p>
		<p> <span class="ver">5</span>And after these things I saw, and the temple of the tabernacle of the testimony in heaven was opened: <span class="ver">6</span>and there came out from the temple the seven angels that had the seven plagues, arrayed with <em>precious</em> stone, pure <em>and</em> bright, and girt about their breasts with golden girdles. <span class="ver">7</span>And one ofM
 the four living creatures gave unto the seven angels seven golden bowls full of the wrath of God, who liveth for ever and ever. <span class="ver">8</span>And the temple was filled with smoke from the glory of God, and from his power; and none was able to enter into the temple, till the seven plagues of the seven angels should be finished.</p>
		<h2 id="c16">16</h2>
		<p> <span class="ver">1</span>And I heard a great voice out of the temple, saying to the seven angels, Go ye, and pour out the seven bowls of the wM
rath of God into the earth.</p>
		<p> <span class="ver">2</span>And the first went, and poured out his bowl into the earth; and it became a noisome and grievous sore upon the men that had the mark of the beast, and that worshipped his image.</p>
		<p> <span class="ver">3</span>And the second poured out his bowl into the sea; and it became blood as of a dead man; and every living soul died, <em>even</em> the things that were in the sea.</p>
		<p> <span class="ver">4</span>And the third poured out his bowl into thM
e rivers and the fountains of the waters; and it became blood. <span class="ver">5</span>And I heard the angel of the waters saying, Righteous art thou, who art and who wast, thou Holy One, because thou didst thus judge: <span class="ver">6</span>for they poured out the blood of saints and prophets, and blood hast thou given them to drink: they are worthy. <span class="ver">7</span>And I heard the altar saying, Yea, O Lord God, the Almighty, true and righteous are thy judgments.</p>
		<p> <span class="ver">8</spanM
>And the fourth poured out his bowl upon the sun; and it was given unto it to scorch men with fire. <span class="ver">9</span>And men were scorched with great heat: and they blasphemed the name of God who hath the power over these plagues; and they repented not to give him glory.</p>
		<p> <span class="ver">10</span>And the fifth poured out his bowl upon the throne of the beast; and his kingdom was darkened; and they gnawed their tongues for pain, <span class="ver">11</span>and they blasphemed the God of heaven beM
cause of their pains and their sores; and they repented not of their works.</p>
		<p> <span class="ver">12</span>And the sixth poured out his bowl upon the great river, the <em>river</em> Euphrates; and the water thereof was dried up, that the way might be made ready for the kings that <em>come</em> from the sunrising. <span class="ver">13</span>And I saw <em>coming</em> out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, as it were fM
rogs: <span class="ver">14</span>for they are spirits of demons, working signs; which go forth unto the kings of the whole world, to gather them together unto the war of the great day of God, the Almighty. <span class="ver">15</span>(Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.) <span class="ver">16</span>And they gathered them together into the place which is called in Hebrew Har-Magedon.</p>
		<p> <span class="ver">17</span>And the M
seventh poured out his bowl upon the air; and there came forth a great voice out of the temple, from the throne, saying, It is done: <span class="ver">18</span>and there were lightnings, and voices, and thunders; and there was a great earthquake, such as was not since there were men upon the earth, so great an earthquake, so mighty. <span class="ver">19</span>And the great city was divided into three parts, and the cities of the nations fell: and Babylon the great was remembered in the sight of God, to give unto heM
r the cup of the wine of the fierceness of his wrath. <span class="ver">20</span>And every island fled away, and the mountains were not found. <span class="ver">21</span>And great hail, <em>every stone</em> about the weight of a talent, cometh down out of heaven upon men: and men blasphemed God because of the plague of the hail; for the plague thereof is exceeding great.</p>
		<h2 id="c17">17</h2>
		<p> <span class="ver">1</span>And there came one of the seven angels that had the seven bowls, and spake with me, sM
aying, Come hither, I will show thee the judgment of the great harlot that sitteth upon many waters; <span class="ver">2</span>with whom the kings of the earth committed fornication, and they that dwell in the earth were made drunken with the wine of her fornication. <span class="ver">3</span>And he carried me away in the Spirit into a wilderness: and I saw a woman sitting upon a scarlet-colored beast, full of names of blasphemy, having seven heads and ten horns. <span class="ver">4</span>And the woman was arrayed M
in purple and scarlet, and decked with gold and precious stone and pearls, having in her hand a golden cup full of abominations, even the unclean things of her fornication, <span class="ver">5</span>and upon her forehead a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE HARLOTS AND OF THE ABOMINATIONS OF THE EARTH. <span class="ver">6</span>And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. And when I saw her, I wondered with a great wonder. <span classM
="ver">7</span>And the angel said unto me, Wherefore didst thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and the ten horns. <span class="ver">8</span>The beast that thou sawest was, and is not; and is about to come up out of the abyss, and to go into perdition. And they that dwell on the earth shall wonder, <em>they</em> whose name hath not been written in the book of life from the foundation of the world, when they behold the beast, how that M
he was, and is not, and shall come. <span class="ver">9</span>Here is the mind that hath wisdom. The seven heads are seven mountains, on which the woman sitteth: <span class="ver">10</span>and they are seven kings; the five are fallen, the one is, the other is not yet come; and when he cometh, he must continue a little while. <span class="ver">11</span>And the beast that was, and is not, is himself also an eighth, and is of the seven; and he goeth into perdition. <span class="ver">12</span>And the ten horns that thM
ou sawest are ten kings, who have received no kingdom as yet; but they receive authority as kings, with the beast, for one hour. <span class="ver">13</span>These have one mind, and they give their power and authority unto the beast. <span class="ver">14</span>These shall war against the Lamb, and the Lamb shall overcome them, for he is Lord of lords, and King of kings; and they <em>also shall overcome</em> that are with him, called and chosen and faithful. <span class="ver">15</span>And he saith unto me, The watersM
 which thou sawest, where the harlot sitteth, are peoples, and multitudes, and nations, and tongues. <span class="ver">16</span>And the ten horns which thou sawest, and the beast, these shall hate the harlot, and shall make her desolate and naked, and shall eat her flesh, and shall burn her utterly with fire. <span class="ver">17</span>For God did put in their hearts to do his mind, and to come to one mind, and to give their kingdom unto the beast, until the words of God should be accomplished. <span class="ver">18M
</span>And the woman whom thou sawest is the great city, which reigneth over the kings of the earth.</p>
		<h2 id="c18">18</h2>
		<p> <span class="ver">1</span>After these things I saw another angel coming down out of heaven, having great authority; and the earth was lightened with his glory. <span class="ver">2</span>And he cried with a mighty voice, saying, Fallen, fallen is Babylon the great, and is become a habitation of demons, and a hold of every unclean spirit, and a hold of every unclean and hateful bird.M
 <span class="ver">3</span>For by the wine of the wrath of her fornication all the nations are fallen; and the kings of the earth committed fornication with her, and the merchants of the earth waxed rich by the power of her wantonness.</p>
		<p> <span class="ver">4</span>And I heard another voice from heaven, saying, Come forth, my people, out of her, that ye have no fellowship with her sins, and that ye receive not of her plagues: <span class="ver">5</span>for her sins have reached even unto heaven, and God hath M
remembered her iniquities. <span class="ver">6</span>Render unto her even as she rendered, and double <em>unto her</em> the double according to her works: in the cup which she mingled, mingle unto her double. <span class="ver">7</span>How much soever she glorified herself, and waxed wanton, so much give her of torment and mourning: for she saith in her heart, I sit a queen, and am no widow, and shall in no wise see mourning. <span class="ver">8</span>Therefore in one day shall her plagues come, death, and mourning,M
 and famine; and she shall be utterly burned with fire; for strong is the Lord God who judged her. <span class="ver">9</span>And the kings of the earth, who committed fornication and lived wantonly with her, shall weep and wail over her, when they look upon the smoke of her burning, <span class="ver">10</span>standing afar off for the fear of her torment, saying, Woe, woe, the great city, Babylon, the strong city! for in one hour is thy judgment come. <span class="ver">11</span>And the merchants of the earth weep aM
nd mourn over her, for no man buyeth their merchandise any more; <span class="ver">12</span>merchandise of gold, and silver, and precious stone, and pearls, and fine linen, and purple, and silk, and scarlet; and all thyine wood, and every vessel of ivory, and every vessel made of most precious wood, and of brass, and iron, and marble; <span class="ver">13</span>and cinnamon, and spice, and incense, and ointment, and frankincense, and wine, and oil, and fine flour, and wheat, and cattle, and sheep; and <em>merchandiM
se</em> of horses and chariots and slaves; and souls of men. <span class="ver">14</span>And the fruits which thy soul lusted after are gone from thee, and all things that were dainty and sumptuous are perished from thee, and <em>men</em> shall find them no more at all. <span class="ver">15</span>The merchants of these things, who were made rich by her, shall stand afar off for the fear of her torment, weeping and mourning; <span class="ver">16</span>saying, Woe, woe, the great city, she that was arrayed in fine linM
en and purple and scarlet, and decked with gold and precious stone and pearl! <span class="ver">17</span>for in one hour so great riches is made desolate. And every shipmaster, and every one that saileth any whither, and mariners, and as many as gain their living by sea, stood afar off, <span class="ver">18</span>and cried out as they looked upon the smoke of her burning, saying, What <em>city</em> is like the great city? <span class="ver">19</span>And they cast dust on their heads, and cried, weeping and mourning,M
 saying, Woe, woe, the great city, wherein all that had their ships in the sea were made rich by reason of her costliness! for in one hour is she made desolate. <span class="ver">20</span>Rejoice over her, thou heaven, and ye saints, and ye apostles, and ye prophets; for God hath judged your judgment on her.</p>
		<p> <span class="ver">21</span>And a strong angel took up a stone as it were a great millstone and cast it into the sea, saying, Thus with a mighty fall shall Babylon, the great city, be cast down, and sM
hall be found no more at all. <span class="ver">22</span>And the voice of harpers and minstrels and flute-players and trumpeters shall be heard no more at all in thee; and no craftsman, of whatsoever craft, shall be found any more at all in thee; and the voice of a mill shall be heard no more at all in thee; <span class="ver">23</span>and the light of a lamp shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the princes M
of the earth; for with thy sorcery were all the nations deceived. <span class="ver">24</span>And in her was found the blood of prophets and of saints, and of all that have been slain upon the earth.</p>
		<h2 id="c19">19</h2>
		<p> <span class="ver">1</span>After these things I heard as it were a great voice of a great multitude in heaven, saying,</p>
		<p>Hallelujah; Salvation, and glory, and power, belong to our God: <span class="ver">2</span>for true and righteous are his judgments; for he hath judged the greM
at harlot, her that corrupted the earth with her fornication, and he hath avenged the blood of his servants at her hand.</p>
		<p class="mm"> <span class="ver">3</span>And a second time they say, Hallelujah. And her smoke goeth up for ever and ever. <span class="ver">4</span>And the four and twenty elders and the four living creatures fell down and worshipped God that sitteth on the throne, saying, Amen; Hallelujah. <span class="ver">5</span>And a voice came forth from the throne, saying,</p>
		<p>Give praise to M
our God, all ye his servants, ye that fear him, the small and the great.</p>
		<p class="mm"> <span class="ver">6</span>And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunders, saying,</p>
		<p>Hallelujah: for the Lord our God, the Almighty, reigneth. <span class="ver">7</span>Let us rejoice and be exceeding glad, and let us give the glory unto him: for the marriage of the Lamb is come, and his wife hath made herself ready. <span class="ver">8</sM
pan>And it was given unto her that she should array herself in fine linen, bright <em>and</em> pure: for the fine linen is the righteous acts of the saints.</p>
		<p class="mm"> <span class="ver">9</span>And he saith unto me, Write, Blessed are they that are bidden to the marriage supper of the Lamb. And he saith unto me, These are true words of God. <span class="ver">10</span>And I fell down before his feet to worship him. And he saith unto me, See thou do it not: I am a fellow-servant with thee and with thy bretM
hren that hold the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.</p>
		<p> <span class="ver">11</span>And I saw the heaven opened; and behold, a white horse, and he that sat thereon called Faithful and True; and in righteousness he doth judge and make war. <span class="ver">12</span>And his eyes <em>are</em> a flame of fire, and upon his head <em>are</em> many diadems; and he hath a name written which no one knoweth but he himself. <span class="ver">13</span>And he <em>is</M
em> arrayed in a garment sprinkled with blood: and his name is called The Word of God. <span class="ver">14</span>And the armies which are in heaven followed him upon white horses, clothed in fine linen, white <em>and</em> pure. <span class="ver">15</span>And out of his mouth proceedeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness of the wrath of God, the Almighty. <span class="ver">16</span>And he hath on his garM
ment and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.</p>
		<p> <span class="ver">17</span>And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in mid heaven, Come <em>and</em> be gathered together unto the great supper of God; <span class="ver">18</span>that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses and of them that sit thereon, and the flesh of all men, both free and bond, anM
d small and great.</p>
		<p> <span class="ver">19</span>And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat upon the horse, and against his army. <span class="ver">20</span>And the beast was taken, and with him the false prophet that wrought the signs in his sight, wherewith he deceived them that had received the mark of the beast and them that worshipped his image: they two were cast alive into the lake of fire that burneth with brimstone: <span clM
ass="ver">21</span>and the rest were killed with the sword of him that sat upon the horse, <em>even the sword</em> which came forth out of his mouth: and all the birds were filled with their flesh.</p>
		<h2 id="c20">20</h2>
		<p> <span class="ver">1</span>And I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. <span class="ver">2</span>And he laid hold on the dragon, the old serpent, which is the Devil and Satan, and bound him for a thousand years, <span class="veM
r">3</span>and cast him into the abyss, and shut <em>it</em>, and sealed <em>it</em> over him, that he should deceive the nations no more, until the thousand years should be finished: after this he must be loosed for a little time.</p>
		<p> <span class="ver">4</span>And I saw thrones, and they sat upon them, and judgment was given unto them: and <em>I saw</em> the souls of them that had been beheaded for the testimony of Jesus, and for the word of God, and such as worshipped not the beast, neither his image, and M
received not the mark upon their forehead and upon their hand; and they lived, and reigned with Christ a thousand years. <span class="ver">5</span>The rest of the dead lived not until the thousand years should be finished. This is the first resurrection. <span class="ver">6</span>Blessed and holy is he that hath part in the first resurrection: over these the second death hath no power; but they shall be priests of God and of Christ, and shall reign with him a thousand years.</p>
		<p> <span class="ver">7</span>AndM
 when the thousand years are finished, Satan shall be loosed out of his prison, <span class="ver">8</span>and shall come forth to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to the war: the number of whom is as the sand of the sea. <span class="ver">9</span>And they went up over the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down out of heaven, and devoured them. <span class="ver">10</span>And the dM
evil that deceived them was cast into the lake of fire and brimstone, where are also the beast and the false prophet; and they shall be tormented day and night for ever and ever.</p>
		<p> <span class="ver">11</span>And I saw a great white throne, and him that sat upon it, from whose face the earth and the heaven fled away; and there was found no place for them. <span class="ver">12</span>And I saw the dead, the great and the small, standing before the throne; and books were opened: and another book was opened, whM
ich is <em>the book</em> of life: and the dead were judged out of the things which were written in the books, according to their works. <span class="ver">13</span>And the sea gave up the dead that were in it; and death and Hades gave up the dead that were in them: and they were judged every man according to their works. <span class="ver">14</span>And death and Hades were cast into the lake of fire. This is the second death, <em>even</em> the lake of fire. <span class="ver">15</span>And if any was not found written M
in the book of life, he was cast into the lake of fire.</p>
		<h2 id="c21">21</h2>
		<p> <span class="ver">1</span>And I saw a new heaven and a new earth: for the first heaven and the first earth are passed away; and the sea is no more. <span class="ver">2</span>And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband. <span class="ver">3</span>And I heard a great voice out of the throne saying, Behold, the tabernacle of God is with men, and he shalM
l dwell with them, and they shall be his peoples, and God himself shall be with them, <em>and be</em> their God: <span class="ver">4</span>and he shall wipe away every tear from their eyes; and death shall be no more; neither shall there be mourning, nor crying, nor pain, any more: the first things are passed away. <span class="ver">5</span>And he that sitteth on the throne said, Behold, I make all things new. And he saith, Write: for these words are faithful and true. <span class="ver">6</span>And he said unto me,M
 They are come to pass. I am the Alpha and the Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. <span class="ver">7</span>He that overcometh shall inherit these things; and I will be his God, and he shall be my son. <span class="ver">8</span>But for the fearful, and unbelieving, and abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, their part <em>shall be</em> in the lake that burneth with fire and brimstone; wM
hich is the second death.</p>
		<p> <span class="ver">9</span>And there came one of the seven angels who had the seven bowls, who were laden with the seven last plagues; and he spake with me, saying, Come hither, I will show thee the bride, the wife of the Lamb. <span class="ver">10</span>And he carried me away in the Spirit to a mountain great and high, and showed me the holy city Jerusalem, coming down out of heaven from God, <span class="ver">11</span>having the glory of God: her light was like unto a stone mosM
t precious, as it were a jasper stone, clear as crystal: <span class="ver">12</span>having a wall great and high; having twelve gates, and at the gates twelve angels; and names written thereon, which are <em>the names</em> of the twelve tribes of the children of Israel: <span class="ver">13</span>on the east were three gates; and on the north three gates; and on the south three gates; and on the west three gates. <span class="ver">14</span>And the wall of the city had twelve foundations, and on them twelve names ofM
 the twelve apostles of the Lamb. <span class="ver">15</span>And he that spake with me had for a measure a golden reed to measure the city, and the gates thereof, and the wall thereof. <span class="ver">16</span>And the city lieth foursquare, and the length thereof is as great as the breadth: and he measured the city with the reed, twelve thousand furlongs: the length and the breadth and the height thereof are equal. <span class="ver">17</span>And he measured the wall thereof, a hundred and forty and four cubits, <M
em>according to</em> the measure of a man, that is, of an angel. <span class="ver">18</span>And the building of the wall thereof was jasper: and the city was pure gold, like unto pure glass. <span class="ver">19</span>The foundations of the wall of the city were adorned with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald; <span class="ver">20</span>the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; thM
e ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; the twelfth, amethyst. <span class="ver">21</span>And the twelve gates were twelve pearls; each one of the several gates was of one pearl: and the street of the city was pure gold, as it were transparent glass. <span class="ver">22</span>And I saw no temple therein: for the Lord God the Almighty, and the Lamb, are the temple thereof. <span class="ver">23</span>And the city hath no need of the sun, neither of the moon, to shine upon it: for the glory of M
God did lighten it, and the lamp thereof <em>is</em> the Lamb. <span class="ver">24</span>And the nations shall walk amidst the light thereof: and the kings of the earth bring their glory into it. <span class="ver">25</span>And the gates thereof shall in no wise be shut by day (for there shall be no night there): <span class="ver">26</span>and they shall bring the glory and the honor of the nations into it: <span class="ver">27</span>and there shall in no wise enter into it anything unclean, or he that maketh an abM
omination and a lie: but only they that are written in the Lamb
		<h2 id="c22">22</h2>
		<p> <span class="ver">1</span>And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb, <span class="ver">2</span>in the midst of the street thereof. And on this side of the river and on that was the tree of life, bearing twelve <em>manner of</em> fruits, yielding its fruit every month: and the leaves of the tree were for the healing of the nationsM
. <span class="ver">3</span>And there shall be no curse any more: and the throne of God and of the Lamb shall be therein: and his servants shall serve him; <span class="ver">4</span>and they shall see his face; and his name <em>shall be</em> on their foreheads. <span class="ver">5</span>And there shall be night no more; and they need no light of lamp, neither light of sun; for the Lord God shall give them light: and they shall reign for ever and ever.</p>
		<p> <span class="ver">6</span>And he said unto me, These M
words are faithful and true: and the Lord, the God of the spirits of the prophets, sent his angel to show unto his servants the things which must shortly come to pass. <span class="ver">7</span>And behold, I come quickly. Blessed is he that keepeth the words of the prophecy of this book.</p>
		<p> <span class="ver">8</span>And I John am he that heard and saw these things. And when I heard and saw, I fell down to worship before the feet of the angel that showed me these things. <span class="ver">9</span>And he saitM
h unto me, See thou do it not: I am a fellow-servant with thee and with thy brethren the prophets, and with them that keep the words of this book: worship God.</p>
		<p> <span class="ver">10</span>And he saith unto me, Seal not up the words of the prophecy of this book; for the time is at hand. <span class="ver">11</span>He that is unrighteous, let him do unrighteousness still: and he that is filthy, let him be made filthy still: and he that is righteous, let him do righteousness still: and he that is holy, let hiM
m be made holy still. <span class="ver">12</span>Behold, I come quickly; and my reward is with me, to render to each man according as his work is. <span class="ver">13</span>I am the Alpha and the Omega, the first and the last, the beginning and the end. <span class="ver">14</span>Blessed are they that wash their robes, that they may have the right <em>to come</em> to the tree of life, and may enter in by the gates into the city. <span class="ver">15</span>Without are the dogs, and the sorcerers, and the fornicatorM
s, and the murderers, and the idolaters, and every one that loveth and maketh a lie.</p>
		<p> <span class="ver">16</span>I Jesus have sent mine angel to testify unto you these things for the churches. I am the root and the offspring of David, the bright, the morning star.</p>
		<p> <span class="ver">17</span>And the Spirit and the bride say, Come. And he that heareth, let him say, Come. And he that is athirst, let him come: he that will, let him take the water of life freely.</p>
		<p> <span class="ver">18</spaM
n>I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto them, God shall add unto him the plagues which are written in this book: <span class="ver">19</span>and if any man shall take away from the words of the book of this prophecy, God shall take away his part from the tree of life, and out of the holy city, which are written in this book.</p>
		<p> <span class="ver">20</span>He who testifieth these things saith, Yea: I come quickly. Amen: come, Lord Jesus.</p>
<p> <span class="ver">21</span>The grace of the Lord Jesus be with the saints. Amen.</p>
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
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	<title>PETER</title>
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-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
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				<text x="500" y="800" font-family="serif" font-size="80" font-weight="bold" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">PETER</text>
			<span>THE SECOND EPISTLE OF</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</span>Simon M
Peter, a servant and apostle of Jesus Christ, to them that have obtained a like precious faith with us in the righteousness of our God and <em>the</em> Saviour Jesus Christ: <span class="ver">2</span>Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord; <span class="ver">3</span>seeing that his divine power hath granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue; <span class="ver">4</span>whereby he hM
ath granted unto us his precious and exceeding great promises; that through these ye may become partakers of the divine nature, having escaped from the corruption that is in the world by lust. <span class="ver">5</span>Yea, and for this very cause adding on your part all diligence, in your faith supply virtue; and in <em>your</em> virtue knowledge; <span class="ver">6</span>and in <em>your</em> knowledge self-control; and in <em>your</em> self-control patience; and in <em>your</em> patience godliness; <span class="M
ver">7</span>and in <em>your</em> godliness brotherly kindness; and in <em>your</em> brotherly kindness love. <span class="ver">8</span>For if these things are yours and abound, they make you to be not idle nor unfruitful unto the knowledge of our Lord Jesus Christ. <span class="ver">9</span>For he that lacketh these things is blind, seeing only what is near, having forgotten the cleansing from his old sins. <span class="ver">10</span>Wherefore, brethren, give the more diligence to make your calling and election suM
re: for if ye do these things, ye shall never stumble: <span class="ver">11</span>for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ.</p>
		<p> <span class="ver">12</span>Wherefore I shall be ready always to put you in remembrance of these things, though ye know them, and are established in the truth which is with <em>you</em>. <span class="ver">13</span>And I think it right, as long as I am in this tabernacle, to stir you up by putting you in remeM
mbrance; <span class="ver">14</span>knowing that the putting off of my tabernacle cometh swiftly, even as our Lord Jesus Christ signified unto me. <span class="ver">15</span>Yea, I will give diligence that at every time ye may be able after my decease to call these things to remembrance. <span class="ver">16</span>For we did not follow cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. <span class="ver">17</span>For he receivM
ed from God the Father honor and glory, when there was borne such a voice to him by the Majestic Glory, This is my beloved Son, in whom I am well pleased: <span class="ver">18</span>and this voice we <em>ourselves</em> heard borne out of heaven, when we were with him in the holy mount. <span class="ver">19</span>And we have the word of prophecy <em>made</em> more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place, until the day dawn, and the day-star arise in your hearts: <span claM
ss="ver">20</span>knowing this first, that no prophecy of scripture is of private interpretation. <span class="ver">21</span>For no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>But there arose false prophets also among the people, as among you also there shall be false teachers, who shall privily bring in destructive heresies, denying even the Master that bought them, bringing upon themselves swift destructiM
on. <span class="ver">2</span>And many shall follow their lascivious doings; by reason of whom the way of the truth shall be evil spoken of. <span class="ver">3</span>And in covetousness shall they with feigned words make merchandise of you: whose sentence now from of old lingereth not, and their destruction slumbereth not. <span class="ver">4</span>For if God spared not angels when they sinned, but cast them down to hell, and committed them to pits of darkness, to be reserved unto judgment; <span class="ver">5</spM
an>and spared not the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood upon the world of the ungodly; <span class="ver">6</span>and turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, having made them an example unto those that should live ungodly; <span class="ver">7</span>and delivered righteous Lot, sore distressed by the lascivious life of the wicked <span class="ver">8</span>(for that righteous man dwelling among them, iM
n seeing and hearing, vexed <em>his</em> righteous soul from day to day with <em>their</em> lawless deeds): <span class="ver">9</span>the Lord knoweth how to deliver the godly out of temptation, and to keep the unrighteous under punishment unto the day of judgment; <span class="ver">10</span>but chiefly them that walk after the flesh in the lust of defilement, and despise dominion. Daring, self-willed, they tremble not to rail at dignities: <span class="ver">11</span>whereas angels, though greater in might and poweM
r, bring not a railing judgment against them before the Lord. <span class="ver">12</span>But these, as creatures without reason, born mere animals to be taken and destroyed, railing in matters whereof they are ignorant, shall in their destroying surely be destroyed, <span class="ver">13</span>suffering wrong as the hire of wrong-doing; <em>men</em> that count it pleasure to revel in the day-time, spots and blemishes, revelling in their deceivings while they feast with you; <span class="ver">14</span>having eyes fulM
l of adultery, and that cannot cease from sin; enticing unstedfast souls; having a heart exercised in covetousness; children of cursing; <span class="ver">15</span>forsaking the right way, they went astray, having followed the way of Balaam the <em>son</em> of Beor, who loved the hire of wrong-doing; <span class="ver">16</span>but he was rebuked for his own transgression: a dumb ass spake with man
s voice and stayed the madness of the prophet. <span class="ver">17</span>These are springs without water, and mists M
driven by a storm; for whom the blackness of darkness hath been reserved. <span class="ver">18</span>For, uttering great swelling <em>words</em> of vanity, they entice in the lusts of the flesh, by lasciviousness, those who are just escaping from them that live in error; <span class="ver">19</span>promising them liberty, while they themselves are bondservants of corruption; for of whom a man is overcome, of the same is he also brought into bondage. <span class="ver">20</span>For if, after they have escaped the defiM
lements of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the last state is become worse with them than the first. <span class="ver">21</span>For it were better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered unto them. <span class="ver">22</span>It has happened unto them according to the true proverb, The dog turning to his own vomit again, and the sow that had washed M
to wallowing in the mire.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>This is now, beloved, the second epistle that I write unto you; and in both of them I stir up your sincere mind by putting you in remembrance; <span class="ver">2</span>that ye should remember the words which were spoken before by the holy prophets, and the commandment of the Lord and Saviour through your apostles: <span class="ver">3</span>knowing this first, that in the last days mockers shall come with mockery, walking after theM
ir own lusts, <span class="ver">4</span>and saying, Where is the promise of his coming? for, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation. <span class="ver">5</span>For this they wilfully forget, that there were heavens from of old, and an earth compacted out of water and amidst water, by the word of God; <span class="ver">6</span>by which means the world that then was, being overflowed with water, perished: <span class="ver">7</span>but the heavens M
that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men.</p>
		<p> <span class="ver">8</span>But forget not this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day. <span class="ver">9</span>The Lord is not slack concerning his promise, as some count slackness; but is longsuffering to you-ward, not wishing that any should perish, but that all should come to repentance. <M
span class="ver">10</span>But the day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up. <span class="ver">11</span>Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be in <em>all</em> holy living and godliness, <span class="ver">12</span>looking for and earnestly desiring the coming of the day of God, by reason ofM
 which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? <span class="ver">13</span>But, according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness.</p>
		<p> <span class="ver">14</span>Wherefore, beloved, seeing that ye look for these things, give diligence that ye may be found in peace, without spot and blameless in his sight. <span class="ver">15</span>And account that the longsuffering of our Lord is salvation; even as our beloveM
d brother Paul also, according to the wisdom given to him, wrote unto you; <span class="ver">16</span>as also in all <em>his</em> epistles, speaking in them of these things; wherein are some things hard to be understood, which the ignorant and unstedfast wrest, as <em>they do</em> also the other scriptures, unto their own destruction. <span class="ver">17</span>Ye therefore, beloved, knowing <em>these things</em> beforehand, beware lest, being carried away with the error of the wicked, ye fall from your own stedfasMh
tness. <span class="ver">18</span>But grow in the grace and knowledge of our Lord and Saviour Jesus Christ. To him <em>be</em> the glory both now and for ever. Amen.</p>
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
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	<title>JOHN</title>
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anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
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				<text x="500" y="730" font-family="serif" font-size="40" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">THE GOSPELM
 ACCORDING TO</text>
				<text x="500" y="800" font-family="serif" font-size="80" font-weight="bold" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">JOHN</text>
			<span>THE GOSPEL ACCORDING TO</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
				<li><a href="#c5">5</a></li>
href="#c6">6</a></li>
				<li><a href="#c7">7</a></li>
				<li><a href="#c8">8</a></li>
				<li><a href="#c9">9</a></li>
				<li><a href="#c10">10</a></li>
				<li><a href="#c11">11</a></li>
				<li><a href="#c12">12</a></li>
				<li><a href="#c13">13</a></li>
				<li><a href="#c14">14</a></li>
				<li><a href="#c15">15</a></li>
				<li><a href="#c16">16</a></li>
				<li><a href="#c17">17</a></li>
				<li><a href="#c18">18</a></li>
				<li><a href="#c19">19</a></li>
				<li><a href="#c20">20</a></li>
				<li><a href="#c21">21</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</span>In the beginning was the Word, and the Word was with God, and the Word was God. <span class="ver">2</span>The same was in the beginning with God. <span class="ver">3</span>All things were made through him; and without him was not anything made that hath been made. <span class="ver">4</span>In him was life; and the life was the light of men. <span class="ver">5</span>And the light shineth in the darkness; aM
nd the darkness apprehended it not. <span class="ver">6</span>There came a man, sent from God, whose name was John. <span class="ver">7</span>The same came for witness, that he might bear witness of the light, that all might believe through him. <span class="ver">8</span>He was not the light, but <em>came</em> that he might bear witness of the light. <span class="ver">9</span>There was the true light, <em>even the light</em> which lighteth every man, coming into the world. <span class="ver">10</span>He was in the wM
orld, and the world was made through him, and the world knew him not. <span class="ver">11</span>He came unto his own, and they that were his own received him not. <span class="ver">12</span>But as many as received him, to them gave he the right to become children of God, <em>even</em> to them that believe on his name: <span class="ver">13</span>who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. <span class="ver">14</span>And the Word became flesh, and dwelt among us (andM
 we beheld his glory, glory as of the only begotten from the Father), full of grace and truth. <span class="ver">15</span>John beareth witness of him, and crieth, saying, This was he of whom I said, He that cometh after me is become before me: for he was before me. <span class="ver">16</span>For of his fulness we all received, and grace for grace. <span class="ver">17</span>For the law was given through Moses; grace and truth came through Jesus Christ. <span class="ver">18</span>No man hath seen God at any time; thM
e only begotten Son, who is in the bosom of the Father, he hath declared <em>him</em>.</p>
		<p> <span class="ver">19</span>And this is the witness of John, when the Jews sent unto him from Jerusalem priests and Levites to ask him, Who art thou? <span class="ver">20</span>And he confessed, and denied not; and he confessed, I am not the Christ. <span class="ver">21</span>And they asked him, What then? Art thou Elijah? And he saith, I am not. Art thou the prophet? And he answered, No. <span class="ver">22</span>TheyM
 said therefore unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? <span class="ver">23</span>He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet. <span class="ver">24</span>And they had been sent from the Pharisees. <span class="ver">25</span>And they asked him, and said unto him, Why then baptizest thou, if thou art not the Christ, neither Elijah, neither the prophet? <span class="ver">26</span>JoM
hn answered them, saying, I baptize in water: in the midst of you standeth one whom ye know not, <span class="ver">27</span> <em>even</em> he that cometh after me, the latchet of whose shoe I am not worthy to unloose. <span class="ver">28</span>These things were done in Bethany beyond the Jordan, where John was baptizing.</p>
		<p> <span class="ver">29</span>On the morrow he seeth Jesus coming unto him, and saith, Behold, the Lamb of God, that taketh away the sin of the world! <span class="ver">30</span>This is heM
 of whom I said, After me cometh a man who is become before me: for he was before me. <span class="ver">31</span>And I knew him not; but that he should be made manifest to Israel, for this cause came I baptizing in water. <span class="ver">32</span>And John bare witness, saying, I have beheld the Spirit descending as a dove out of heaven; and it abode upon him. <span class="ver">33</span>And I knew him not: but he that sent me to baptize in water, he said unto me, Upon whomsoever thou shalt see the Spirit descendinM
g, and abiding upon him, the same is he that baptizeth in the Holy Spirit. <span class="ver">34</span>And I have seen, and have borne witness that this is the Son of God.</p>
		<p> <span class="ver">35</span>Again on the morrow John was standing, and two of his disciples; <span class="ver">36</span>and he looked upon Jesus as he walked, and saith, Behold, the Lamb of God! <span class="ver">37</span>And the two disciples heard him speak, and they followed Jesus. <span class="ver">38</span>And Jesus turned, and beheM
ld them following, and saith unto them, What seek ye? And they said unto him, Rabbi (which is to say, being interpreted, Teacher), where abidest thou? <span class="ver">39</span>He saith unto them, Come, and ye shall see. They came therefore and saw where he abode; and they abode with him that day: it was about the tenth hour. <span class="ver">40</span>One of the two that heard John <em>speak</em>, and followed him, was Andrew, Simon Peter
s brother. <span class="ver">41</span>He findeth first his own brother SiM
mon, and saith unto him, We have found the Messiah (which is, being interpreted, Christ). <span class="ver">42</span>He brought him unto Jesus. Jesus looked upon him, and said, Thou art Simon the son of John: thou shalt be called Cephas (which is by interpretation, Peter).</p>
		<p> <span class="ver">43</span>On the morrow he was minded to go forth into Galilee, and he findeth Philip: and Jesus saith unto him, Follow me. <span class="ver">44</span>Now Philip was from Bethsaida, of the city of Andrew and Peter. <spM
an class="ver">45</span>Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, wrote, Jesus of Nazareth, the son of Joseph. <span class="ver">46</span>And Nathanael said unto him, Can any good thing come out of Nazareth? Philip saith unto him, Come and see. <span class="ver">47</span>Jesus saw Nathanael coming to him, and saith of him, Behold, an Israelite indeed, in whom is no guile! <span class="ver">48</span>Nathanael saith unto him, Whence knowest thou me? JM
esus answered and said unto him, Before Philip called thee, when thou wast under the fig tree, I saw thee. <span class="ver">49</span>Nathanael answered him, Rabbi, thou art the Son of God; thou art King of Israel. <span class="ver">50</span>Jesus answered and said unto him, Because I said unto thee, I saw thee underneath the fig tree, believest thou? thou shalt see greater things than these. <span class="ver">51</span>And he saith unto him, Verily, verily, I say unto you, Ye shall see the heaven opened, and the anM
gels of God ascending and descending upon the Son of man.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: <span class="ver">2</span>and Jesus also was bidden, and his disciples, to the marriage. <span class="ver">3</span>And when the wine failed, the mother of Jesus saith unto him, They have no wine. <span class="ver">4</span>And Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet comeM
. <span class="ver">5</span>His mother saith unto the servants, Whatsoever he saith unto you, do it. <span class="ver">6</span>Now there were six waterpots of stone set there after the Jews
 manner of purifying, containing two or three firkins apiece. <span class="ver">7</span>Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. <span class="ver">8</span>And he saith unto them, Draw out now, and bear unto the ruler of the feast. And they bare it. <span class="ver">9</span>AndM
 when the ruler of the feast tasted the water now become wine, and knew not whence it was (but the servants that had drawn the water knew), the ruler of the feast calleth the bridegroom, <span class="ver">10</span>and saith unto him, Every man setteth on first the good wine; and when <em>men</em> have drunk freely, <em>then</em> that which is worse: thou hast kept the good wine until now. <span class="ver">11</span>This beginning of his signs did Jesus in Cana of Galilee, and manifested his glory; and his disciplesM
 believed on him.</p>
		<p> <span class="ver">12</span>After this he went down to Capernaum, he, and his mother, and <em>his</em> brethren, and his disciples; and there they abode not many days.</p>
		<p> <span class="ver">13</span>And the passover of the Jews was at hand, and Jesus went up to Jerusalem. <span class="ver">14</span>And he found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: <span class="ver">15</span>and he made a scourge of cords, and cast all out of thM
e temple, both the sheep and the oxen; and he poured out the changers
 money, and overthrew their tables; <span class="ver">16</span>and to them that sold the doves he said, Take these things hence; make not my Father
s house a house of merchandise. <span class="ver">17</span>His disciples remembered that it was written, Zeal for thy house shall eat me up. <span class="ver">18</span>The Jews therefore answered and said unto him, What sign showest thou unto us, seeing that thou doest these things? <span class="vM
er">19</span>Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. <span class="ver">20</span>The Jews therefore said, Forty and six years was this temple in building, and wilt thou raise it up in three days? <span class="ver">21</span>But he spake of the temple of his body. <span class="ver">22</span>When therefore he was raised from the dead, his disciples remembered that he spake this; and they believed the scripture, and the word which Jesus had said.</p>
ss="ver">23</span>Now when he was in Jerusalem at the passover, during the feast, many believed on his name, beholding his signs which he did. <span class="ver">24</span>But Jesus did not trust himself unto them, for that he knew all men, <span class="ver">25</span>and because he needed not that any one should bear witness concerning man; for he himself knew what was in man.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews: <span cM
lass="ver">2</span>the same came unto him by night, and said to him, Rabbi, we know that thou art a teacher come from God; for no one can do these signs that thou doest, except God be with him. <span class="ver">3</span>Jesus answered and said unto him, Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God. <span class="ver">4</span>Nicodemus saith unto him, How can a man be born when he is old? can he enter a second time into his mother
s womb, and be born? <span class="ver">M
5</span>Jesus answered, Verily, verily, I say unto thee, Except one be born of water and the Spirit, he cannot enter into the kingdom of God. <span class="ver">6</span>That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. <span class="ver">7</span>Marvel not that I said unto thee, Ye must be born anew. <span class="ver">8</span>The wind bloweth where it will, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: so is every one that is born oM
f the Spirit. <span class="ver">9</span>Nicodemus answered and said unto him, How can these things be? <span class="ver">10</span>Jesus answered and said unto him, Art thou the teacher of Israel, and understandest not these things? <span class="ver">11</span>Verily, verily, I say unto thee, We speak that which we know, and bear witness of that which we have seen; and ye receive not our witness. <span class="ver">12</span>If I told you earthly things and ye believe not, how shall ye believe if I tell you heavenly thM
ings? <span class="ver">13</span>And no one hath ascended into heaven, but he that descended out of heaven, <em>even</em> the Son of man, who is in heaven. <span class="ver">14</span>And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; <span class="ver">15</span>that whosoever believeth may in him have eternal life.</p>
		<p> <span class="ver">16</span>For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but haM
ve eternal life. <span class="ver">17</span>For God sent not the Son into the world to judge the world; but that the world should be saved through him. <span class="ver">18</span>He that believeth on him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God. <span class="ver">19</span>And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil. <span clasM
s="ver">20</span>For every one that doeth evil hateth the light, and cometh not to the light, lest his works should be reproved. <span class="ver">21</span>But he that doeth the truth cometh to the light, that his works may be made manifest, that they have been wrought in God.</p>
		<p> <span class="ver">22</span>After these things came Jesus and his disciples into the land of Jud
a; and there he tarried with them, and baptized. <span class="ver">23</span>And John also was baptizing in
non near to Salim, becausM
e there was much water there: and they came, and were baptized. <span class="ver">24</span>For John was not yet cast into prison. <span class="ver">25</span>There arose therefore a questioning on the part of John
s disciples with a Jew about purifying. <span class="ver">26</span>And they came unto John, and said to him, Rabbi, he that was with thee beyond the Jordan, to whom thou hast borne witness, behold, the same baptizeth, and all men come to him. <span class="ver">27</span>John answered and said, A man can rM
eceive nothing, except it have been given him from heaven. <span class="ver">28</span>Ye yourselves bear me witness, that I said, I am not the Christ, but, that I am sent before him. <span class="ver">29</span>He that hath the bride is the bridegroom: but the friend of the bridegroom, that standeth and heareth him, rejoiceth greatly because of the bridegroom
s voice: this my joy therefore is made full. <span class="ver">30</span>He must increase, but I must decrease.</p>
		<p> <span class="ver">31</span>He that M
cometh from above is above all: he that is of the earth is of the earth, and of the earth he speaketh: he that cometh from heaven is above all. <span class="ver">32</span>What he hath seen and heard, of that he beareth witness; and no man receiveth his witness. <span class="ver">33</span>He that hath received his witness hath set his seal to <em>this</em>, that God is true. <span class="ver">34</span>For he whom God hath sent speaketh the words of God: for he giveth not the Spirit by measure. <span class="ver">35</M
span>The Father loveth the Son, and hath given all things into his hand. <span class="ver">36</span>He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>When therefore the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John <span class="ver">2</span>(although Jesus himself baptized not, but his disciples), <span class="ver">3</M
a, and departed again into Galilee. <span class="ver">4</span>And he must needs pass through Samaria. <span class="ver">5</span>So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph: <span class="ver">6</span>and Jacob
s well was there. Jesus therefore, being wearied with his journey, sat thus by the well. It was about the sixth hour. <span class="ver">7</span>There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me tM
o drink. <span class="ver">8</span>For his disciples were gone away into the city to buy food. <span class="ver">9</span>The Samaritan woman therefore saith unto him, How is it that thou, being a Jew, askest drink of me, who am a Samaritan woman? (For Jews have no dealings with Samaritans.) <span class="ver">10</span>Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. <span M
class="ver">11</span>The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: whence then hast thou that living water? <span class="ver">12</span>Art thou greater than our father Jacob, who gave us the well, and drank thereof himself, and his sons, and his cattle? <span class="ver">13</span>Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: <span class="ver">14</span>but whosoever drinketh of the water that I shall give him shall never thirst; butM
 the water that I shall give him shall become in him a well of water springing up unto eternal life. <span class="ver">15</span>The woman saith unto him, Sir, give me this water, that I thirst not, neither come all the way hither to draw. <span class="ver">16</span>Jesus saith unto her, Go, call thy husband, and come hither. <span class="ver">17</span>The woman answered and said unto him, I have no husband. Jesus saith unto her, Thou saidst well, I have no husband: <span class="ver">18</span>for thou hast had five M
husbands; and he whom thou now hast is not thy husband: this hast thou said truly. <span class="ver">19</span>The woman saith unto him, Sir, I perceive that thou art a prophet. <span class="ver">20</span>Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. <span class="ver">21</span>Jesus saith unto her, Woman, believe me, the hour cometh, when neither in this mountain, nor in Jerusalem, shall ye worship the Father. <span class="ver">22</span>Ye worship thaM
t which ye know not: we worship that which we know; for salvation is from the Jews. <span class="ver">23</span>But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: for such doth the Father seek to be his worshippers. <span class="ver">24</span>God is a Spirit: and they that worship him must worship in spirit and truth. <span class="ver">25</span>The woman saith unto him, I know that Messiah cometh (he that is called Christ): when he is come, he will declare unto uM
s all things. <span class="ver">26</span>Jesus saith unto her, I that speak unto thee am <em>he</em>.</p>
		<p> <span class="ver">27</span>And upon this came his disciples; and they marvelled that he was speaking with a woman; yet no man said, What seekest thou? or, Why speakest thou with her? <span class="ver">28</span>So the woman left her waterpot, and went away into the city, and saith to the people, <span class="ver">29</span>Come, see a man, who told me all things that <em>ever</em> I did: can this be the ChM
rist? <span class="ver">30</span>They went out of the city, and were coming to him. <span class="ver">31</span>In the mean while the disciples prayed him, saying, Rabbi, eat. <span class="ver">32</span>But he said unto them, I have meat to eat that ye know not. <span class="ver">33</span>The disciples therefore said one to another, Hath any man brought him <em>aught</em> to eat? <span class="ver">34</span>Jesus saith unto them, My meat is to do the will of him that sent me, and to accomplish his work. <span class="M
ver">35</span>Say not ye, There are yet four months, and <em>then</em> cometh the harvest? behold, I say unto you, Lift up your eyes, and look on the fields, that they are white already unto harvest. <span class="ver">36</span>He that reapeth receiveth wages, and gathereth fruit unto life eternal; that he that soweth and he that reapeth may rejoice together. <span class="ver">37</span>For herein is the saying true, One soweth, and another reapeth. <span class="ver">38</span>I sent you to reap that whereon ye have nM
ot labored: others have labored, and ye are entered into their labor.</p>
		<p> <span class="ver">39</span>And from that city many of the Samaritans believed on him because of the word of the woman, who testified, He told me all things that <em>ever</em> I did. <span class="ver">40</span>So when the Samaritans came unto him, they besought him to abide with them: and he abode there two days. <span class="ver">41</span>And many more believed because of his word; <span class="ver">42</span>and they said to the woman,M
 Now we believe, not because of thy speaking: for we have heard for ourselves, and know that this is indeed the Saviour of the world.</p>
		<p> <span class="ver">43</span>And after the two days he went forth from thence into Galilee. <span class="ver">44</span>For Jesus himself testified, that a prophet hath no honor in his own country. <span class="ver">45</span>So when he came into Galilee, the Galil
ans received him, having seen all the things that he did in Jerusalem at the feast: for they also went unto the M
		<p> <span class="ver">46</span>He came therefore again unto Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum. <span class="ver">47</span>When he heard that Jesus was come out of Jud
a into Galilee, he went unto him, and besought <em>him</em> that he would come down, and heal his son; for he was at the point of death. <span class="ver">48</span>Jesus therefore said unto him, Except ye see signs and wonders, ye will in no wise believe. <spM
an class="ver">49</span>The nobleman saith unto him, Sir, come down ere my child die. <span class="ver">50</span>Jesus saith unto him, Go thy way; thy son liveth. The man believed the word that Jesus spake unto him, and he went his way. <span class="ver">51</span>And as he was now going down, his servants met him, saying, that his son lived. <span class="ver">52</span>So he inquired of them the hour when he began to amend. They said therefore unto him, Yesterday at the seventh hour the fever left him. <span class="M
ver">53</span>So the father knew that <em>it was</em> at that hour in which Jesus said unto him, Thy son liveth: and himself believed, and his whole house. <span class="ver">54</span>This is again the second sign that Jesus did, having come out of Jud
		<h2 id="c5">5</h2>
		<p> <span class="ver">1</span>After these things there was a feast of the Jews; and Jesus went up to Jerusalem.</p>
		<p> <span class="ver">2</span>Now there is in Jerusalem by the sheep <em>gate</em> a pool, which is calM
led in Hebrew Bethesda, having five porches. <span class="ver">3</span>In these lay a multitude of them that were sick, blind, halt, withered. <span class="ver">4</span> *  <span class="ver">5</span>And a certain man was there, who had been thirty and eight years in his infirmity. <span class="ver">6</span>When Jesus saw him lying, and knew that he had been now a long time <em>in that case</em>, he saith unto him, Wouldest thou be made whole? <span class="ver">7</span>The sick man answered him, Sir, I have no man, M
when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. <span class="ver">8</span>Jesus saith unto him, Arise, take up thy bed, and walk. <span class="ver">9</span>And straightway the man was made whole, and took up his bed and walked.</p>
		<p>Now it was the sabbath on that day. <span class="ver">10</span>So the Jews said unto him that was cured, It is the sabbath, and it is not lawful for thee to take up thy bed. <span class="ver">11</span>But he answered themM
, He that made me whole, the same said unto me, Take up thy bed, and walk. <span class="ver">12</span>They asked him, Who is the man that said unto thee, Take up <em>thy bed</em>, and walk? <span class="ver">13</span>But he that was healed knew not who it was; for Jesus had conveyed himself away, a multitude being in the place. <span class="ver">14</span>Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing befall thee. <span class="ver">15</span>M
The man went away, and told the Jews that it was Jesus who had made him whole. <span class="ver">16</span>And for this cause the Jews persecuted Jesus, because he did these things on the sabbath. <span class="ver">17</span>But Jesus answered them, My Father worketh even until now, and I work. <span class="ver">18</span>For this cause therefore the Jews sought the more to kill him, because he not only brake the sabbath, but also called God his own Father, making himself equal with God.</p>
		<p> <span class="ver">1M
9</span>Jesus therefore answered and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father doing: for what things soever he doeth, these the Son also doeth in like manner. <span class="ver">20</span>For the Father loveth the Son, and showeth him all things that himself doeth: and greater works than these will he show him, that ye may marvel. <span class="ver">21</span>For as the Father raiseth the dead and giveth them life, even so the Son also giveth life tM
o whom he will. <span class="ver">22</span>For neither doth the Father judge any man, but he hath given all judgment unto the Son; <span class="ver">23</span>that all may honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father that sent him. <span class="ver">24</span>Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life. <span class="ver">25</span>VerM
ily, verily, I say unto you, The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. <span class="ver">26</span>For as the Father hath life in himself, even so gave he to the Son also to have life in himself: <span class="ver">27</span>and he gave him authority to execute judgment, because he is a son of man. <span class="ver">28</span>Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, <span class="ver">29</spanM
>and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.</p>
		<p> <span class="ver">30</span>I can of myself do nothing: as I hear, I judge: and my judgment is righteous; because I seek not mine own will, but the will of him that sent me. <span class="ver">31</span>If I bear witness of myself, my witness is not true. <span class="ver">32</span>It is another that beareth witness of me; and I know that the witness which he witneM
sseth of me is true. <span class="ver">33</span>Ye have sent unto John, and he hath borne witness unto the truth. <span class="ver">34</span>But the witness which I receive is not from man: howbeit I say these things, that ye may be saved. <span class="ver">35</span>He was the lamp that burneth and shineth; and ye were willing to rejoice for a season in his light. <span class="ver">36</span>But the witness which I have is greater than <em>that of</em> John; for the works which the Father hath given me to accomplishM
, the very works that I do, bear witness of me, that the Father hath sent me. <span class="ver">37</span>And the Father that sent me, he hath borne witness of me. Ye have neither heard his voice at any time, nor seen his form. <span class="ver">38</span>And ye have not his word abiding in you: for whom he sent, him ye believe not. <span class="ver">39</span>Ye search the scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me; <span class="ver">40</span>and ye wilM
l not come to me, that ye may have life. <span class="ver">41</span>I receive not glory from men. <span class="ver">42</span>But I know you, that ye have not the love of God in yourselves. <span class="ver">43</span>I am come in my Father
s name, and ye receive me not: if another shall come in his own name, him ye will receive. <span class="ver">44</span>How can ye believe, who receive glory one of another, and the glory that <em>cometh</em> from the only God ye seek not? <span class="ver">45</span>Think not thatM
 I will accuse you to the Father: there is one that accuseth you, <em>even</em> Moses, on whom ye have set your hope. <span class="ver">46</span>For if ye believed Moses, ye would believe me; for he wrote of me. <span class="ver">47</span>But if ye believe not his writings, how shall ye believe my words?</p>
		<p class="note"><span class="note-m">*</span>
			Many ancient authorities insert, wholly or in part,
			waiting for the moving of the water: for an angel of the Lord went down at certain seasons iM
nto the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole, with whatsoever disease he was holden.
		<h2 id="c6">6</h2>
		<p> <span class="ver">1</span>After these things Jesus went away to the other side of the sea of Galilee, which is <em>the sea</em> of Tiberias. <span class="ver">2</span>And a great multitude followed him, because they beheld the signs which he did on them that were sick. <span class="ver">3</span>And Jesus went up into the moM
untain, and there he sat with his disciples. <span class="ver">4</span>Now the passover, the feast of the Jews, was at hand. <span class="ver">5</span>Jesus therefore lifting up his eyes, and seeing that a great multitude cometh unto him, saith unto Philip, Whence are we to buy bread, that these may eat? <span class="ver">6</span>And this he said to prove him: for he himself knew what he would do. <span class="ver">7</span>Philip answered him, Two hundred shillings
 worth of bread is not sufficient for them, thatM
 every one may take a little. <span class="ver">8</span>One of his disciples, Andrew, Simon Peter
s brother, saith unto him, <span class="ver">9</span>There is a lad here, who hath five barley loaves, and two fishes: but what are these among so many? <span class="ver">10</span>Jesus said, Make the people sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. <span class="ver">11</span>Jesus therefore took the loaves; and having given thanks, he distributed to them thaM
t were set down; likewise also of the fishes as much as they would. <span class="ver">12</span>And when they were filled, he saith unto his disciples, Gather up the broken pieces which remain over, that nothing be lost. <span class="ver">13</span>So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which remained over unto them that had eaten. <span class="ver">14</span>When therefore the people saw the sign which he did, they said, This is of a truth the prophet that M
cometh into the world.</p>
		<p> <span class="ver">15</span>Jesus therefore perceiving that they were about to come and take him by force, to make him king, withdrew again into the mountain himself alone.</p>
		<p> <span class="ver">16</span>And when evening came, his disciples went down unto the sea; <span class="ver">17</span>and they entered into a boat, and were going over the sea unto Capernaum. And it was now dark, and Jesus had not yet come to them. <span class="ver">18</span>And the sea was rising by reasM
on of a great wind that blew. <span class="ver">19</span>When therefore they had rowed about five and twenty or thirty furlongs, they behold Jesus walking on the sea, and drawing nigh unto the boat: and they were afraid. <span class="ver">20</span>But he saith unto them, It is I; be not afraid. <span class="ver">21</span>They were willing therefore to receive him into the boat: and straightway the boat was at the land whither they were going.</p>
		<p> <span class="ver">22</span>On the morrow the multitude that stM
ood on the other side of the sea saw that there was no other boat there, save one, and that Jesus entered not with his disciples into the boat, but <em>that</em> his disciples went away alone <span class="ver">23</span>(howbeit there came boats from Tiberias nigh unto the place where they ate the bread after the Lord had given thanks): <span class="ver">24</span>when the multitude therefore saw that Jesus was not there, neither his disciples, they themselves got into the boats, and came to Capernaum, seeking Jesus.M
 <span class="ver">25</span>And when they found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither? <span class="ver">26</span>Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw signs, but because ye ate of the loaves, and were filled. <span class="ver">27</span>Work not for the food which perisheth, but for the food which abideth unto eternal life, which the Son of man shall give unto you: for him the Father, <em>even</em> God, hath sealedM
. <span class="ver">28</span>They said therefore unto him, What must we do, that we may work the works of God? <span class="ver">29</span>Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. <span class="ver">30</span>They said therefore unto him, What then doest thou for a sign, that we may see, and believe thee? what workest thou? <span class="ver">31</span>Our fathers ate the manna in the wilderness; as it is written, He gave them bread out of heaven to eat. <spanM
 class="ver">32</span>Jesus therefore said unto them, Verily, verily, I say unto you, It was not Moses that gave you the bread out of heaven; but my Father giveth you the true bread out of heaven. <span class="ver">33</span>For the bread of God is that which cometh down out of heaven, and giveth life unto the world. <span class="ver">34</span>They said therefore unto him, Lord, evermore give us this bread. <span class="ver">35</span>Jesus said unto them, I am the bread of life: he that cometh to me shall not hungerM
, and he that believeth on me shall never thirst. <span class="ver">36</span>But I said unto you, that ye have seen me, and yet believe not. <span class="ver">37</span>All that which the Father giveth me shall come unto me; and him that cometh to me I will in no wise cast out. <span class="ver">38</span>For I am come down from heaven, not to do mine own will, but the will of him that sent me. <span class="ver">39</span>And this is the will of him that sent me, that of all that which he hath given me I should lose nM
othing, but should raise it up at the last day. <span class="ver">40</span>For this is the will of my Father, that every one that beholdeth the Son, and believeth on him, should have eternal life; and I will raise him up at the last day.</p>
		<p> <span class="ver">41</span>The Jews therefore murmured concerning him, because he said, I am the bread which came down out of heaven. <span class="ver">42</span>And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how doth he now say, I aM
m come down out of heaven? <span class="ver">43</span>Jesus answered and said unto them, Murmur not among yourselves. <span class="ver">44</span>No man can come to me, except the Father that sent me draw him: and I will raise him up in the last day. <span class="ver">45</span>It is written in the prophets, And they shall all be taught of God. Every one that hath heard from the Father, and hath learned, cometh unto me. <span class="ver">46</span>Not that any man hath seen the Father, save he that is from God, he hatM
h seen the Father. <span class="ver">47</span>Verily, verily, I say unto you, He that believeth hath eternal life. <span class="ver">48</span>I am the bread of life. <span class="ver">49</span>Your fathers ate the manna in the wilderness, and they died. <span class="ver">50</span>This is the bread which cometh down out of heaven, that a man may eat thereof, and not die. <span class="ver">51</span>I am the living bread which came down out of heaven: if any man eat of this bread, he shall live for ever: yea and the bM
read which I will give is my flesh, for the life of the world.</p>
		<p> <span class="ver">52</span>The Jews therefore strove one with another, saying, How can this man give us his flesh to eat? <span class="ver">53</span>Jesus therefore said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man and drink his blood, ye have not life in yourselves. <span class="ver">54</span>He that eateth my flesh and drinketh my blood hath eternal life; and I will raise him up at the last day. <spanM
 class="ver">55</span>For my flesh is meat indeed, and my blood is drink indeed. <span class="ver">56</span>He that eateth my flesh and drinketh my blood abideth in me, and I in him. <span class="ver">57</span>As the living Father sent me, and I live because of the Father; so he that eateth me, he also shall live because of me. <span class="ver">58</span>This is the bread which came down out of heaven: not as the fathers ate, and died; he that eateth this bread shall live for ever. <span class="ver">59</span>These M
things said he in the synagogue, as he taught in Capernaum.</p>
		<p> <span class="ver">60</span>Many therefore of his disciples, when they heard <em>this</em>, said, This is a hard saying; who can hear it? <span class="ver">61</span>But Jesus knowing in himself that his disciples murmured at this, said unto them, Doth this cause you to stumble? <span class="ver">62</span> <em>What</em> then if ye should behold the Son of man ascending where he was before? <span class="ver">63</span>It is the spirit that giveth liM
fe; the flesh profiteth nothing: the words that I have spoken unto you are spirit, and are life. <span class="ver">64</span>But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who it was that should betray him. <span class="ver">65</span>And he said, For this cause have I said unto you, that no man can come unto me, except it be given unto him of the Father.</p>
		<p> <span class="ver">66</span>Upon this many of his disciples went back, and walked no mM
ore with him. <span class="ver">67</span>Jesus said therefore unto the twelve, Would ye also go away? <span class="ver">68</span>Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. <span class="ver">69</span>And we have believed and know that thou art the Holy One of God. <span class="ver">70</span>Jesus answered them, Did not I choose you the twelve, and one of you is a devil? <span class="ver">71</span>Now he spake of Judas <em>the son</em> of Simon Iscariot, for he it was thM
at should betray him, <em>being</em> one of the twelve.</p>
		<h2 id="c7">7</h2>
		<p> <span class="ver">1</span>And after these things Jesus walked in Galilee: for he would not walk in Jud
a, because the Jews sought to kill him. <span class="ver">2</span>Now the feast of the Jews, the feast of tabernacles, was at hand. <span class="ver">3</span>His brethren therefore said unto him, Depart hence, and go into Jud
a, that thy disciples also may behold thy works which thou doest. <span class="ver">4</span>For no mM
an doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. <span class="ver">5</span>For even his brethren did not believe on him. <span class="ver">6</span>Jesus therefore saith unto them, My time is not yet come; but your time is always ready. <span class="ver">7</span>The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. <span class="ver">8</span>Go ye up unto the feast: I go not up unto this feast; becaM
use my time is not yet fulfilled. <span class="ver">9</span>And having said these things unto them, he abode <em>still</em> in Galilee.</p>
		<p> <span class="ver">10</span>But when his brethren were gone up unto the feast, then went he also up, not publicly, but as it were in secret. <span class="ver">11</span>The Jews therefore sought him at the feast, and said, Where is he? <span class="ver">12</span>And there was much murmuring among the multitudes concerning him: some said, He is a good man; others said, Not M
so, but he leadeth the multitude astray. <span class="ver">13</span>Yet no man spake openly of him for fear of the Jews.</p>
		<p> <span class="ver">14</span>But when it was now the midst of the feast Jesus went up into the temple, and taught. <span class="ver">15</span>The Jews therefore marvelled, saying, How knoweth this man letters, having never learned? <span class="ver">16</span>Jesus therefore answered them, and said, My teaching is not mine, but his that sent me. <span class="ver">17</span>If any man willeM
th to do his will, he shall know of the teaching, whether it is of God, or <em>whether</em> I speak from myself. <span class="ver">18</span>He that speaketh from himself seeketh his own glory: but he that seeketh the glory of him that sent him, the same is true, and no unrighteousness is in him. <span class="ver">19</span>Did not Moses give you the law, and <em>yet</em> none of you doeth the law? Why seek ye to kill me? <span class="ver">20</span>The multitude answered, Thou hast a demon: who seeketh to kill thee? M
<span class="ver">21</span>Jesus answered and said unto them, I did one work, and ye all marvel because thereof. <span class="ver">22</span>Moses hath given you circumcision (not that it is of Moses, but of the fathers); and on the sabbath ye circumcise a man. <span class="ver">23</span>If a man receiveth circumcision on the sabbath, that the law of Moses may not be broken; are ye wroth with me, because I made a man every whit whole on the sabbath? <span class="ver">24</span>Judge not according to appearance, but jM
udge righteous judgment.</p>
		<p> <span class="ver">25</span>Some therefore of them of Jerusalem said, Is not this he whom they seek to kill? <span class="ver">26</span>And lo, he speaketh openly, and they say nothing unto him. Can it be that the rulers indeed know that this is the Christ? <span class="ver">27</span>Howbeit we know this man whence he is: but when the Christ cometh, no one knoweth whence he is. <span class="ver">28</span>Jesus therefore cried in the temple, teaching and saying, Ye both know me, anM
d know whence I am; and I am not come of myself, but he that sent me is true, whom ye know not. <span class="ver">29</span>I know him; because I am from him, and he sent me. <span class="ver">30</span>They sought therefore to take him: and no man laid his hand on him, because his hour was not yet come. <span class="ver">31</span>But of the multitude many believed on him; and they said, When the Christ shall come, will he do more signs than those which this man hath done? <span class="ver">32</span>The Pharisees heaM
rd the multitude murmuring these things concerning him; and the chief priests and the Pharisees sent officers to take him. <span class="ver">33</span>Jesus therefore said, Yet a little while am I with you, and I go unto him that sent me. <span class="ver">34</span>Ye shall seek me, and shall not find me: and where I am, ye cannot come. <span class="ver">35</span>The Jews therefore said among themselves, Whither will this man go that we shall not find him? will he go unto the Dispersion among the Greeks, and teach tM
he Greeks? <span class="ver">36</span>What is this word that he said, Ye shall seek me, and shall not find me; and where I am, ye cannot come?</p>
		<p> <span class="ver">37</span>Now on the last day, the great <em>day</em> of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. <span class="ver">38</span>He that believeth on me, as the scripture hath said, from within him shall flow rivers of living water. <span class="ver">39</span>But this spake he of the Spirit, which thM
ey that believed on him were to receive: for the Spirit was not yet <em>given</em>; because Jesus was not yet glorified. <span class="ver">40</span> <em>Some</em> of the multitude therefore, when they heard these words, said, This is of a truth the prophet. <span class="ver">41</span>Others said, This is the Christ. But some said, What, doth the Christ come out of Galilee? <span class="ver">42</span>Hath not the scripture said that the Christ cometh of the seed of David, and from Bethlehem, the village where David M
was? <span class="ver">43</span>So there arose a division in the multitude because of him. <span class="ver">44</span>And some of them would have taken him; but no man laid hands on him.</p>
		<p> <span class="ver">45</span>The officers therefore came to the chief priests and Pharisees; and they said unto them, Why did ye not bring him? <span class="ver">46</span>The officers answered, Never man so spake. <span class="ver">47</span>The Pharisees therefore answered them, Are ye also led astray? <span class="ver">48M
</span>Hath any of the rulers believed on him, or of the Pharisees? <span class="ver">49</span>But this multitude that knoweth not the law are accursed. <span class="ver">50</span>Nicodemus saith unto them (he that came to him before, being one of them), <span class="ver">51</span>Doth our law judge a man, except it first hear from himself and know what he doeth? <span class="ver">52</span>They answered and said unto him, Art thou also of Galilee? Search, and see that out of Galilee ariseth no prophet.</p>
span class="ver">53</span>[And they went every man unto his own house:</p>
		<h2 id="c8">8</h2>
		<p> <span class="ver">1</span>but Jesus went unto the mount of Olives. <span class="ver">2</span>And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. <span class="ver">3</span>And the scribes and the Pharisees bring a woman taken in adultery; and having set her in the midst, <span class="ver">4</span>they say unto him, Teacher, this woman hath beeM
n taken in adultery, in the very act. <span class="ver">5</span>Now in the law Moses commanded us to stone such: what then sayest thou of her? <span class="ver">6</span>And this they said, trying him, that they might have <em>whereof</em> to accuse him. But Jesus stooped down, and with his finger wrote on the ground. <span class="ver">7</span>But when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. <span class="ver">8</span>AnM
d again he stooped down, and with his finger wrote on the ground. <span class="ver">9</span>And they, when they heard it, went out one by one, beginning from the eldest, <em>even</em> unto the last: and Jesus was left alone, and the woman, where she was, in the midst. <span class="ver">10</span>And Jesus lifted up himself, and said unto her, Woman, where are they? did no man condemn thee? <span class="ver">11</span>And she said, No man, Lord. And Jesus said, Neither do I condemn thee: go thy way; from henceforth siM
		<p> <span class="ver">12</span>Again therefore Jesus spake unto them, saying, I am the light of the world: he that followeth me shall not walk in the darkness, but shall have the light of life. <span class="ver">13</span>The Pharisees therefore said unto him, Thou bearest witness of thyself; thy witness is not true. <span class="ver">14</span>Jesus answered and said unto them, Even if I bear witness of myself, my witness is true; for I know whence I came, and whither I go; but ye know not whence M
I come, or whither I go. <span class="ver">15</span>Ye judge after the flesh; I judge no man. <span class="ver">16</span>Yea and if I judge, my judgment is true; for I am not alone, but I and the Father that sent me. <span class="ver">17</span>Yea and in your law it is written, that the witness of two men is true. <span class="ver">18</span>I am he that beareth witness of myself, and the Father that sent me beareth witness of me. <span class="ver">19</span>They said therefore unto him, Where is thy Father? Jesus anM
swered, Ye know neither me, nor my Father: if ye knew me, ye would know my Father also. <span class="ver">20</span>These words spake he in the treasury, as he taught in the temple: and no man took him; because his hour was not yet come.</p>
		<p> <span class="ver">21</span>He said therefore again unto them, I go away, and ye shall seek me, and shall die in your sin: whither I go, ye cannot come. <span class="ver">22</span>The Jews therefore said, Will he kill himself, that he saith, Whither I go, ye cannot come? <M
span class="ver">23</span>And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world. <span class="ver">24</span>I said therefore unto you, that ye shall die in your sins: for except ye believe that I am <em>he</em>, ye shall die in your sins. <span class="ver">25</span>They said therefore unto him, Who art thou? Jesus said unto them, Even that which I have also spoken unto you from the beginning. <span class="ver">26</span>I have many things to speak and to judge concM
erning you: howbeit he that sent me is true; and the things which I heard from him, these speak I unto the world. <span class="ver">27</span>They perceived not that he spake to them of the Father. <span class="ver">28</span>Jesus therefore said, When ye have lifted up the Son of man, then shall ye know that I am <em>he</em>, and <em>that</em> I do nothing of myself, but as the Father taught me, I speak these things. <span class="ver">29</span>And he that sent me is with me; he hath not left me alone; for I do alwayM
s the things that are pleasing to him. <span class="ver">30</span>As he spake these things, many believed on him.</p>
		<p> <span class="ver">31</span>Jesus therefore said to those Jews that had believed him, If ye abide in my word, <em>then</em> are ye truly my disciples; <span class="ver">32</span>and ye shall know the truth, and the truth shall make you free. <span class="ver">33</span>They answered unto him, We are Abraham
s seed, and have never yet been in bondage to any man: how sayest thou, Ye shall be maM
de free? <span class="ver">34</span>Jesus answered them, Verily, verily, I say unto you, Every one that committeth sin is the bondservant of sin. <span class="ver">35</span>And the bondservant abideth not in the house for ever: the son abideth for ever. <span class="ver">36</span>If therefore the Son shall make you free, ye shall be free indeed. <span class="ver">37</span>I know that ye are Abraham
s seed; yet ye seek to kill me, because my word hath not free course in you. <span class="ver">38</span>I speak the M
things which I have seen with <em>my</em> Father: and ye also do the things which ye heard from <em>your</em> father. <span class="ver">39</span>They answered and said unto him, Our father is Abraham. Jesus saith unto them, If ye were Abraham
s children, ye would do the works of Abraham. <span class="ver">40</span>But now ye seek to kill me, a man that hath told you the truth, which I heard from God: this did not Abraham. <span class="ver">41</span>Ye do the works of your father. They said unto him, We were not bM
orn of fornication; we have one Father, <em>even</em> God. <span class="ver">42</span>Jesus said unto them, If God were your Father, ye would love me: for I came forth and am come from God; for neither have I come of myself, but he sent me. <span class="ver">43</span>Why do ye not understand my speech? <em>Even</em> because ye cannot hear my word. <span class="ver">44</span>Ye are of <em>your</em> father the devil, and the lusts of your father it is your will to do. He was a murderer from the beginning, and standetM
h not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof. <span class="ver">45</span>But because I say the truth, ye believe me not. <span class="ver">46</span>Which of you convicteth me of sin? If I say truth, why do ye not believe me? <span class="ver">47</span>He that is of God heareth the words of God: for this cause ye hear <em>them</em> not, because ye are not of God. <span class="ver">48</span>The Jews answered and said untM
o him, Say we not well that thou art a Samaritan, and hast a demon? <span class="ver">49</span>Jesus answered, I have not a demon; but I honor my Father, and ye dishonor me. <span class="ver">50</span>But I seek not mine own glory: there is one that seeketh and judgeth. <span class="ver">51</span>Verily, verily, I say unto you, If a man keep my word, he shall never see death. <span class="ver">52</span>The Jews said unto him, Now we know that thou hast a demon. Abraham died, and the prophets; and thou sayest, If a M
man keep my word, he shall never taste of death. <span class="ver">53</span>Art thou greater than our father Abraham, who died? and the prophets died: whom makest thou thyself? <span class="ver">54</span>Jesus answered, If I glorify myself, my glory is nothing: it is my Father that glorifieth me; of whom ye say, that he is your God; <span class="ver">55</span>and ye have not known him: but I know him; and if I should say, I know him not, I shall be like unto you, a liar: but I know him, and keep his word. <span claM
ss="ver">56</span>Your father Abraham rejoiced to see my day; and he saw it, and was glad. <span class="ver">57</span>The Jews therefore said unto him, Thou art not yet fifty years old, and hast thou seen Abraham? <span class="ver">58</span>Jesus said unto them, Verily, verily, I say unto you, Before Abraham was born, I am. <span class="ver">59</span>They took up stones therefore to cast at him: but Jesus hid himself, and went out of the temple.</p>
		<h2 id="c9">9</h2>
		<p> <span class="ver">1</span>And as he pM
assed by, he saw a man blind from his birth. <span class="ver">2</span>And his disciples asked him, saying, Rabbi, who sinned, this man, or his parents, that he should be born blind? <span class="ver">3</span>Jesus answered, Neither did this man sin, nor his parents: but that the works of God should be made manifest in him. <span class="ver">4</span>We must work the works of him that sent me, while it is day: the night cometh, when no man can work. <span class="ver">5</span>When I am in the world, I am the light ofM
 the world. <span class="ver">6</span>When he had thus spoken, he spat on the ground, and made clay of the spittle, and anointed his eyes with the clay, <span class="ver">7</span>and said unto him, Go, wash in the pool of Siloam (which is by interpretation, Sent). He went away therefore, and washed, and came seeing. <span class="ver">8</span>The neighbors therefore, and they that saw him aforetime, that he was a beggar, said, Is not this he that sat and begged? <span class="ver">9</span>Others said, It is he: otherM
s said, No, but he is like him. He said, I am <em>he</em>. <span class="ver">10</span>They said therefore unto him, How then were thine eyes opened? <span class="ver">11</span>He answered, The man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to Siloam, and wash: so I went away and washed, and I received sight. <span class="ver">12</span>And they said unto him, Where is he? He saith, I know not.</p>
		<p> <span class="ver">13</span>They bring to the Pharisees him that aforetime was bM
lind. <span class="ver">14</span>Now it was the sabbath on the day when Jesus made the clay, and opened his eyes. <span class="ver">15</span>Again therefore the Pharisees also asked him how he received his sight. And he said unto them, He put clay upon mine eyes, and I washed, and I see. <span class="ver">16</span>Some therefore of the Pharisees said, This man is not from God, because he keepeth not the sabbath. But others said, How can a man that is a sinner do such signs? And there was a division among them. <spaM
n class="ver">17</span>They say therefore unto the blind man again, What sayest thou of him, in that he opened thine eyes? And he said, He is a prophet. <span class="ver">18</span>The Jews therefore did not believe concerning him, that he had been blind, and had received his sight, until they called the parents of him that had received his sight, <span class="ver">19</span>and asked them, saying, Is this your son, who ye say was born blind? how then doth he now see? <span class="ver">20</span>His parents answered aM
nd said, We know that this is our son, and that he was born blind: <span class="ver">21</span>but how he now seeth, we know not; or who opened his eyes, we know not: ask him; he is of age; he shall speak for himself. <span class="ver">22</span>These things said his parents, because they feared the Jews: for the Jews had agreed already, that if any man should confess him <em>to be</em> Christ, he should be put out of the synagogue. <span class="ver">23</span>Therefore said his parents, He is of age; ask him. <span cM
lass="ver">24</span>So they called a second time the man that was blind, and said unto him, Give glory to God: we know that this man is a sinner. <span class="ver">25</span>He therefore answered, Whether he is a sinner, I know not: one thing I know, that, whereas I was blind, now I see. <span class="ver">26</span>They said therefore unto him, What did he to thee? how opened he thine eyes? <span class="ver">27</span>He answered them, I told you even now, and ye did not hear; wherefore would ye hear it again? would yM
e also become his disciples? <span class="ver">28</span>And they reviled him, and said, Thou art his disciple; but we are disciples of Moses. <span class="ver">29</span>We know that God hath spoken unto Moses: but as for this man, we know not whence he is. <span class="ver">30</span>The man answered and said unto them, Why, herein is the marvel, that ye know not whence he is, and <em>yet</em> he opened mine eyes. <span class="ver">31</span>We know that God heareth not sinners: but if any man be a worshipper of God,M
 and do his will, him he heareth. <span class="ver">32</span>Since the world began it was never heard that any one opened the eyes of a man born blind. <span class="ver">33</span>If this man were not from God, he could do nothing. <span class="ver">34</span>They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out.</p>
		<p> <span class="ver">35</span>Jesus heard that they had cast him out; and finding him, he said, Dost thou believe on the Son of God? <span M
class="ver">36</span>He answered and said, And who is he, Lord, that I may believe on him? <span class="ver">37</span>Jesus said unto him, Thou hast both seen him, and he it is that speaketh with thee. <span class="ver">38</span>And he said, Lord, I believe. And he worshipped him. <span class="ver">39</span>And Jesus said, For judgment came I into this world, that they that see not may see; and that they that see may become blind. <span class="ver">40</span>Those of the Pharisees who were with him heard these thingM
s, and said unto him, Are we also blind? <span class="ver">41</span>Jesus said unto them, If ye were blind, ye would have no sin: but now ye say, We see: your sin remaineth.</p>
		<h2 id="c10">10</h2>
		<p> <span class="ver">1</span>Verily, verily, I say unto you, He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. <span class="ver">2</span>But he that entereth in by the door is the shepherd of the sheep. <span class="ver">3</span>To him tM
he porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. <span class="ver">4</span>When he hath put forth all his own, he goeth before them, and the sheep follow him: for they know his voice. <span class="ver">5</span>And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. <span class="ver">6</span>This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.</p>
pan class="ver">7</span>Jesus therefore said unto them again, Verily, verily, I say unto you, I am the door of the sheep. <span class="ver">8</span>All that came before me are thieves and robbers: but the sheep did not hear them. <span class="ver">9</span>I am the door; by me if any man enter in, he shall be saved, and shall go in and go out, and shall find pasture. <span class="ver">10</span>The thief cometh not, but that he may steal, and kill, and destroy: I came that they may have life, and may have <em>it</em>M
 abundantly. <span class="ver">11</span>I am the good shepherd: the good shepherd layeth down his life for the sheep. <span class="ver">12</span>He that is a hireling, and not a shepherd, whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf snatcheth them, and scattereth <em>them</em>: <span class="ver">13</span> <em>he fleeth</em> because he is a hireling, and careth not for the sheep. <span class="ver">14</span>I am the good shepherd; and I know mine own, and minM
e own know me, <span class="ver">15</span>even as the Father knoweth me, and I know the Father; and I lay down my life for the sheep. <span class="ver">16</span>And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd. <span class="ver">17</span>Therefore doth the Father love me, because I lay down my life, that I may take it again. <span class="ver">18</span>No one taketh it away from me, but I lay it down of myself. I hM
ave power to lay it down, and I have power to take it again. This commandment received I from my Father.</p>
		<p> <span class="ver">19</span>There arose a division again among the Jews because of these words. <span class="ver">20</span>And many of them said, He hath a demon, and is mad; why hear ye him? <span class="ver">21</span>Others said, These are not the sayings of one possessed with a demon. Can a demon open the eyes of the blind?</p>
		<p> <span class="ver">22</span>And it was the feast of the dedicationM
 at Jerusalem: <span class="ver">23</span>it was winter; and Jesus was walking in the temple in Solomon
s porch. <span class="ver">24</span>The Jews therefore came round about him, and said unto him, How long dost thou hold us in suspense? If thou art the Christ, tell us plainly. <span class="ver">25</span>Jesus answered them, I told you, and ye believe not: the works that I do in my Father
s name, these bear witness of me. <span class="ver">26</span>But ye believe not, because ye are not of my sheep. <span claM
ss="ver">27</span>My sheep hear my voice, and I know them, and they follow me: <span class="ver">28</span>and I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand. <span class="ver">29</span>My Father, who hath given <em>them</em> unto me, is greater than all; and no one is able to snatch <em>them</em> out of the Father
s hand. <span class="ver">30</span>I and the Father are one. <span class="ver">31</span>The Jews took up stones again to stone him. <span class="M
ver">32</span>Jesus answered them, Many good works have I showed you from the Father; for which of those works do ye stone me? <span class="ver">33</span>The Jews answered him, For a good work we stone thee not, but for blasphemy; and because that thou, being a man, makest thyself God. <span class="ver">34</span>Jesus answered them, Is it not written in your law, I said, Ye are gods? <span class="ver">35</span>If he called them gods, unto whom the word of God came (and the scripture cannot be broken), <span class="M
ver">36</span>say ye of him, whom the Father sanctified and sent into the world, Thou blasphemest; because I said, I am <em>the</em> Son of God? <span class="ver">37</span>If I do not the works of my Father, believe me not. <span class="ver">38</span>But if I do them, though ye believe not me, believe the works: that ye may know and understand that the Father is in me, and I in the Father. <span class="ver">39</span>They sought again to take him: and he went forth out of their hand.</p>
		<p> <span class="ver">40<M
/span>And he went away again beyond the Jordan into the place where John was at the first baptizing; and there he abode. <span class="ver">41</span>And many came unto him; and they said, John indeed did no sign: but all things whatsoever John spake of this man were true. <span class="ver">42</span>And many believed on him there.</p>
		<h2 id="c11">11</h2>
		<p> <span class="ver">1</span>Now a certain man was sick, Lazarus of Bethany, of the village of Mary and her sister Martha. <span class="ver">2</span>And it wM
as that Mary who anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. <span class="ver">3</span>The sisters therefore sent unto him, saying, Lord, behold, he whom thou lovest is sick. <span class="ver">4</span>But when Jesus heard it, he said, This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby. <span class="ver">5</span>Now Jesus loved Martha, and her sister, and Lazarus. <span class="ver">6</span>When therefore he heM
ard that he was sick, he abode at that time two days in the place where he was. <span class="ver">7</span>Then after this he saith to the disciples, Let us go into Jud
a again. <span class="ver">8</span>The disciples say unto him, Rabbi, the Jews were but now seeking to stone thee; and goest thou thither again? <span class="ver">9</span>Jesus answered, Are there not twelve hours in the day? If a man walk in the day, he stumbleth not, because he seeth the light of this world. <span class="ver">10</span>But if a manM
 walk in the night, he stumbleth, because the light is not in him. <span class="ver">11</span>These things spake he: and after this he saith unto them, Our friend Lazarus is fallen asleep; but I go, that I may awake him out of sleep. <span class="ver">12</span>The disciples therefore said unto him, Lord, if he is fallen asleep, he will recover. <span class="ver">13</span>Now Jesus had spoken of his death: but they thought that he spake of taking rest in sleep. <span class="ver">14</span>Then Jesus therefore said unM
to them plainly, Lazarus is dead. <span class="ver">15</span>And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. <span class="ver">16</span>Thomas therefore, who is called Didymus, said unto his fellow-disciples, Let us also go, that we may die with him.</p>
		<p> <span class="ver">17</span>So when Jesus came, he found that he had been in the tomb four days already. <span class="ver">18</span>Now Bethany was nigh unto Jerusalem, about fifteen furlongs oM
ff; <span class="ver">19</span>and many of the Jews had come to Martha and Mary, to console them concerning their brother. <span class="ver">20</span>Martha therefore, when she heard that Jesus was coming, went and met him: but Mary still sat in the house. <span class="ver">21</span>Martha therefore said unto Jesus, Lord, if thou hadst been here, my brother had not died. <span class="ver">22</span>And even now I know that, whatsoever thou shalt ask of God, God will give thee. <span class="ver">23</span>Jesus saith M
unto her, Thy brother shall rise again. <span class="ver">24</span>Martha saith unto him, I know that he shall rise again in the resurrection at the last day. <span class="ver">25</span>Jesus said unto her, I am the resurrection, and the life: he that believeth on me, though he die, yet shall he live; <span class="ver">26</span>and whosoever liveth and believeth on me shall never die. Believest thou this? <span class="ver">27</span>She saith unto him, Yea, Lord: I have believed that thou art the Christ, the Son of M
God, <em>even</em> he that cometh into the world. <span class="ver">28</span>And when she had said this, she went away, and called Mary her sister secretly, saying, The Teacher is here, and calleth thee. <span class="ver">29</span>And she, when she heard it, arose quickly, and went unto him. <span class="ver">30</span>(Now Jesus was not yet come into the village, but was still in the place where Martha met him.) <span class="ver">31</span>The Jews then who were with her in the house, and were consoling her, when thM
ey saw Mary, that she rose up quickly and went out, followed her, supposing that she was going unto the tomb to weep there. <span class="ver">32</span>Mary therefore, when she came where Jesus was, and saw him, fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. <span class="ver">33</span>When Jesus therefore saw her weeping, and the Jews <em>also</em> weeping who came with her, he groaned in the spirit, and was troubled, <span class="ver">34</span>and said, Where have yeM
 laid him? They say unto him, Lord, come and see. <span class="ver">35</span>Jesus wept. <span class="ver">36</span>The Jews therefore said, Behold how he loved him! <span class="ver">37</span>But some of them said, Could not this man, who opened the eyes of him that was blind, have caused that this man also should not die? <span class="ver">38</span>Jesus therefore again groaning in himself cometh to the tomb. Now it was a cave, and a stone lay against it. <span class="ver">39</span>Jesus saith, Take ye away the sM
tone. Martha, the sister of him that was dead, saith unto him, Lord, by this time the body decayeth; for he hath been <em>dead</em> four days. <span class="ver">40</span>Jesus saith unto her, Said I not unto thee, that, if thou believedst, thou shouldest see the glory of God? <span class="ver">41</span>So they took away the stone. And Jesus lifted up his eyes, and said, Father, I thank thee that thou heardest me. <span class="ver">42</span>And I knew that thou hearest me always: but because of the multitude that stM
andeth around I said it, that they may believe that thou didst send me. <span class="ver">43</span>And when he had thus spoken, he cried with a loud voice, Lazarus, come forth. <span class="ver">44</span>He that was dead came forth, bound hand and foot with grave-clothes; and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.</p>
		<p> <span class="ver">45</span>Many therefore of the Jews, who came to Mary and beheld that which he did, believed on him. <span class="ver">46</sM
pan>But some of them went away to the Pharisees, and told them the things which Jesus had done.</p>
		<p> <span class="ver">47</span>The chief priests therefore and the Pharisees gathered a council, and said, What do we? for this man doeth many signs. <span class="ver">48</span>If we let him thus alone, all men will believe on him: and the Romans will come and take away both our place and our nation. <span class="ver">49</span>But a certain one of them, Caiaphas, being high priest that year, said unto them, Ye knoM
w nothing at all, <span class="ver">50</span>nor do ye take account that it is expedient for you that one man should die for the people, and that the whole nation perish not. <span class="ver">51</span>Now this he said not of himself: but being high priest that year, he prophesied that Jesus should die for the nation; <span class="ver">52</span>and not for the nation only, but that he might also gather together into one the children of God that are scattered abroad. <span class="ver">53</span>So from that day forthM
 they took counsel that they might put him to death.</p>
		<p> <span class="ver">54</span>Jesus therefore walked no more openly among the Jews, but departed thence into the country near to the wilderness, into a city called Ephraim; and there he tarried with the disciples. <span class="ver">55</span>Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover, to purify themselves. <span class="ver">56</span>They sought therefore for Jesus, and spake one with anothM
er, as they stood in the temple, What think ye? That he will not come to the feast? <span class="ver">57</span>Now the chief priests and the Pharisees had given commandment, that, if any man knew where he was, he should show it, that they might take him.</p>
		<h2 id="c12">12</h2>
		<p> <span class="ver">1</span>Jesus therefore six days before the passover came to Bethany, where Lazarus was, whom Jesus raised from the dead. <span class="ver">2</span>So they made him a supper there: and Martha served; but Lazarus M
was one of them that sat at meat with him. <span class="ver">3</span>Mary therefore took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odor of the ointment. <span class="ver">4</span>But Judas Iscariot, one of his disciples, that should betray him, saith, <span class="ver">5</span>Why was not this ointment sold for three hundred shillings, and given to the poor? <span class="ver">6</span>Now this he said, not becaM
use he cared for the poor; but because he was a thief, and having the bag took away what was put therein. <span class="ver">7</span>Jesus therefore said, Suffer her to keep it against the day of my burying. <span class="ver">8</span>For the poor ye have always with you; but me ye have not always.</p>
		<p> <span class="ver">9</span>The common people therefore of the Jews learned that he was there: and they came, not for Jesus
 sake only, but that they might see Lazarus also, whom he had raised from the dead. <spM
an class="ver">10</span>But the chief priests took counsel that they might put Lazarus also to death; <span class="ver">11</span>because that by reason of him many of the Jews went away, and believed on Jesus.</p>
		<p> <span class="ver">12</span>On the morrow a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, <span class="ver">13</span>took the branches of the palm trees, and went forth to meet him, and cried out, Hosanna: Blessed <em>is</em> he that cometh in the naM
me of the Lord, even the King of Israel. <span class="ver">14</span>And Jesus, having found a young ass, sat thereon; as it is written, <span class="ver">15</span>Fear not, daughter of Zion: behold, thy King cometh, sitting on an ass
s colt. <span class="ver">16</span>These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. <span class="ver">17</span>The multitude therefore that wM
as with him when he called Lazarus out of the tomb, and raised him from the dead, bare witness. <span class="ver">18</span>For this cause also the multitude went and met him, for that they heard that he had done this sign. <span class="ver">19</span>The Pharisees therefore said among themselves, Behold how ye prevail nothing; lo, the world is gone after him.</p>
		<p> <span class="ver">20</span>Now there were certain Greeks among those that went up to worship at the feast: <span class="ver">21</span>these thereforM
e came to Philip, who was of Bethsaida of Galilee, and asked him, saying, Sir, we would see Jesus. <span class="ver">22</span>Philip cometh and telleth Andrew: Andrew cometh, and Philip, and they tell Jesus. <span class="ver">23</span>And Jesus answereth them, saying, The hour is come, that the Son of man should be glorified. <span class="ver">24</span>Verily, verily, I say unto you, Except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die, it beareth much fruit. <span class="vM
er">25</span>He that loveth his life loseth it; and he that hateth his life in this world shall keep it unto life eternal. <span class="ver">26</span>If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will the Father honor. <span class="ver">27</span>Now is my soul troubled; and what shall I say? Father, save me from this hour. But for this cause came I unto this hour. <span class="ver">28</span>Father, glorify thy name. There came therefore a voice out M
of heaven, <em>saying</em>, I have both glorified it, and will glorify it again. <span class="ver">29</span>The multitude therefore, that stood by, and heard it, said that it had thundered: others said, An angel hath spoken to him. <span class="ver">30</span>Jesus answered and said, This voice hath not come for my sake, but for your sakes. <span class="ver">31</span>Now is the judgment of this world: now shall the prince of this world be cast out. <span class="ver">32</span>And I, if I be lifted up from the earth, M
will draw all men unto myself. <span class="ver">33</span>But this he said, signifying by what manner of death he should die. <span class="ver">34</span>The multitude therefore answered him, We have heard out of the law that the Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? <span class="ver">35</span>Jesus therefore said unto them, Yet a little while is the light among you. Walk while ye have the light, that darkness overtake you not: and he that walketh in M
the darkness knoweth not whither he goeth. <span class="ver">36</span>While ye have the light, believe on the light, that ye may become sons of light.</p>
		<p>These things spake Jesus, and he departed and hid himself from them. <span class="ver">37</span>But though he had done so many signs before them, yet they believed not on him: <span class="ver">38</span>that the word of Isaiah the prophet might be fulfilled, which he spake,</p>
		<p class="q">Lord, who hath believed our report?</p>
		<p class="q">And to wM
hom hath the arm of the Lord been revealed?</p>
		<p class="mm"> <span class="ver">39</span>For this cause they could not believe, for that Isaiah said again,</p>
		<p class="q"> <span class="ver">40</span>He hath blinded their eyes, and he hardened their heart;</p>
		<p class="q">Lest they should see with their eyes, and perceive with their heart,</p>
		<p class="q">And should turn,</p>
		<p class="q">And I should heal them.</p>
		<p class="mm"> <span class="ver">41</span>These things said Isaiah, because heM
 saw his glory; and he spake of him. <span class="ver">42</span>Nevertheless even of the rulers many believed on him; but because of the Pharisees they did not confess <em>it</em>, lest they should be put out of the synagogue: <span class="ver">43</span>for they loved the glory <em>that is</em> of men more than the glory <em>that is</em> of God.</p>
		<p> <span class="ver">44</span>And Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. <span class="ver">45</span>And he thaM
t beholdeth me beholdeth him that sent me. <span class="ver">46</span>I am come a light into the world, that whosoever believeth on me may not abide in the darkness. <span class="ver">47</span>And if any man hear my sayings, and keep them not, I judge him not: for I came not to judge the world, but to save the world. <span class="ver">48</span>He that rejecteth me, and receiveth not my sayings, hath one that judgeth him: the word that I spake, the same shall judge him in the last day. <span class="ver">49</span>ForM
 I spake not from myself; but the Father that sent me, he hath given me a commandment, what I should say, and what I should speak. <span class="ver">50</span>And I know that his commandment is life eternal; the things therefore which I speak, even as the Father hath said unto me, so I speak.</p>
		<h2 id="c13">13</h2>
		<p> <span class="ver">1</span>Now before the feast of the passover, Jesus knowing that his hour was come that he should depart out of this world unto the Father, having loved his own that were in M
the world, he loved them unto the end. <span class="ver">2</span>And during supper, the devil having already put into the heart of Judas Iscariot, Simon
s <em>son</em>, to betray him, <span class="ver">3</span> <em>Jesus</em>, knowing that the Father had given all things into his hands, and that he came forth from God, and goeth unto God, <span class="ver">4</span>riseth from supper, and layeth aside his garments; and he took a towel, and girded himself. <span class="ver">5</span>Then he poureth water into the baM
sin, and began to wash the disciples
 feet, and to wipe them with the towel wherewith he was girded. <span class="ver">6</span>So he cometh to Simon Peter. He saith unto him, Lord, dost thou wash my feet? <span class="ver">7</span>Jesus answered and said unto him, What I do thou knowest not now; but thou shalt understand hereafter. <span class="ver">8</span>Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. <span class="ver">9</span>Simon Peter M
saith unto him, Lord, not my feet only, but also my hands and my head. <span class="ver">10</span>Jesus saith to him, He that is bathed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. <span class="ver">11</span>For he knew him that should betray him; therefore said he, Ye are not all clean.</p>
		<p> <span class="ver">12</span>So when he had washed their feet, and taken his garments, and sat down again, he said unto them, Know ye what I have done to you? <span class="ver"M
>13</span>Ye call me, Teacher, and, Lord: and ye say well; for so I am. <span class="ver">14</span>If I then, the Lord and the Teacher, have washed your feet, ye also ought to wash one another
s feet. <span class="ver">15</span>For I have given you an example, that ye also should do as I have done to you. <span class="ver">16</span>Verily, verily, I say unto you, A servant is not greater than his lord; neither one that is sent greater than he that sent him. <span class="ver">17</span>If ye know these things, blesM
sed are ye if ye do them. <span class="ver">18</span>I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth my bread lifted up his heel against me. <span class="ver">19</span>From henceforth I tell you before it come to pass, that, when it is come to pass, ye may believe that I am <em>he</em>. <span class="ver">20</span>Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.</p>
<span class="ver">21</span>When Jesus had thus said, he was troubled in the spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me. <span class="ver">22</span>The disciples looked one on another, doubting of whom he spake. <span class="ver">23</span>There was at the table reclining in Jesus
 bosom one of his disciples, whom Jesus loved. <span class="ver">24</span>Simon Peter therefore beckoneth to him, and saith unto him, Tell <em>us</em> who it is of whom he speaketh. <sM
pan class="ver">25</span>He leaning back, as he was, on Jesus
 breast saith unto him, Lord, who is it? <span class="ver">26</span>Jesus therefore answereth, He it is, for whom I shall dip the sop, and give it him. So when he had dipped the sop, he taketh and giveth it to Judas, <em>the son</em> of Simon Iscariot. <span class="ver">27</span>And after the sop, then entered Satan into him. Jesus therefore saith unto him, What thou doest, do quickly. <span class="ver">28</span>Now no man at the table knew for what inM
tent he spake this unto him. <span class="ver">29</span>For some thought, because Judas had the bag, that Jesus said unto him, Buy what things we have need of for the feast; or, that he should give something to the poor. <span class="ver">30</span>He then having received the sop went out straightway: and it was night.</p>
		<p> <span class="ver">31</span>When therefore he was gone out, Jesus saith, Now is the Son of man glorified, and God is glorified in him; <span class="ver">32</span>and God shall glorify him inM
 himself, and straightway shall he glorify him. <span class="ver">33</span>Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say unto you. <span class="ver">34</span>A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another. <span class="ver">35</span>By this shall all men know that ye are my disciples, if ye have love one to another.</p>
		<p> <span class="ver">36</spanM
>Simon Peter saith unto him, Lord, whither goest thou? Jesus answered, Whither I go, thou canst not follow me now; but thou shalt follow afterwards. <span class="ver">37</span>Peter saith unto him, Lord, why cannot I follow thee even now? I will lay down my life for thee. <span class="ver">38</span>Jesus answereth, Wilt thou lay down thy life for me? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.</p>
		<h2 id="c14">14</h2>
		<p> <span class="ver">1</span>Let not your heM
art be troubled: believe in God, believe also in me. <span class="ver">2</span>In my Father
s house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you. <span class="ver">3</span>And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am, <em>there</em> ye may be also. <span class="ver">4</span>And whither I go, ye know the way. <span class="ver">5</span>Thomas saith unto him, Lord, we know not whither thou goest; how know M
we the way? <span class="ver">6</span>Jesus saith unto him, I am the way, and the truth, and the life: no one cometh unto the Father, but by me. <span class="ver">7</span>If ye had known me, ye would have known my Father also: from henceforth ye know him, and have seen him. <span class="ver">8</span>Philip saith unto him, Lord, show us the Father, and it sufficeth us. <span class="ver">9</span>Jesus saith unto him, Have I been so long time with you, and dost thou not know me, Philip? he that hath seen me hath seen M
the Father; how sayest thou, Show us the Father? <span class="ver">10</span>Believest thou not that I am in the Father, and the Father in me? the words that I say unto you I speak not from myself: but the Father abiding in me doeth his works. <span class="ver">11</span>Believe me that I am in the Father, and the Father in me: or else believe me for the very works
 sake. <span class="ver">12</span>Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater <em>works</M
em> than these shall he do; because I go unto the Father. <span class="ver">13</span>And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. <span class="ver">14</span>If ye shall ask anything in my name, that will I do. <span class="ver">15</span>If ye love me, ye will keep my commandments. <span class="ver">16</span>And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever, <span class="ver">17</span> <em>even</em> the SpiritM
 of truth: whom the world cannot receive; for it beholdeth him not, neither knoweth him: ye know him; for he abideth with you, and shall be in you. <span class="ver">18</span>I will not leave you desolate: I come unto you. <span class="ver">19</span>Yet a little while, and the world beholdeth me no more; but ye behold me: because I live, ye shall live also. <span class="ver">20</span>In that day ye shall know that I am in my Father, and ye in me, and I in you. <span class="ver">21</span>He that hath my commandmentsM
, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him. <span class="ver">22</span>Judas (not Iscariot) saith unto him, Lord, what is come to pass that thou wilt manifest thyself unto us, and not unto the world? <span class="ver">23</span>Jesus answered and said unto him, If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him. <span class="ver">24</spanM
>He that loveth me not keepeth not my words: and the word which ye hear is not mine, but the Father
		<p> <span class="ver">25</span>These things have I spoken unto you, while <em>yet</em> abiding with you. <span class="ver">26</span>But the Comforter, <em>even</em> the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you. <span class="ver">27</span>Peace I leave with you; my peace I give unto you: not as the wM
orld giveth, give I unto you. Let not your heart be troubled, neither let it be fearful. <span class="ver">28</span>Ye heard how I said to you, I go away, and I come unto you. If ye loved me, ye would have rejoiced, because I go unto the Father: for the Father is greater than I. <span class="ver">29</span>And now I have told you before it come to pass, that, when it is come to pass, ye may believe. <span class="ver">30</span>I will no more speak much with you, for the prince of the world cometh: and he hath nothingM
 in me; <span class="ver">31</span>but that the world may know that I love the Father, and as the Father gave me commandment, even so I do. Arise, let us go hence.</p>
		<h2 id="c15">15</h2>
		<p> <span class="ver">1</span>I am the true vine, and my Father is the husbandman. <span class="ver">2</span>Every branch in me that beareth not fruit, he taketh it away: and every <em>branch</em> that beareth fruit, he cleanseth it, that it may bear more fruit. <span class="ver">3</span>Already ye are clean because of the M
word which I have spoken unto you. <span class="ver">4</span>Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in me. <span class="ver">5</span>I am the vine, ye are the branches: He that abideth in me, and I in him, the same beareth much fruit: for apart from me ye can do nothing. <span class="ver">6</span>If a man abide not in me, he is cast forth as a branch, and is withered; and they gather them, and cast them into the fire, andM
 they are burned. <span class="ver">7</span>If ye abide in me, and my words abide in you, ask whatsoever ye will, and it shall be done unto you. <span class="ver">8</span>Herein is my Father glorified, that ye bear much fruit; and <em>so</em> shall ye be my disciples. <span class="ver">9</span>Even as the Father hath loved me, I also have loved you: abide ye in my love. <span class="ver">10</span>If ye keep my commandments, ye shall abide in my love; even as I have kept my Father
s commandments, and abide in his M
love. <span class="ver">11</span>These things have I spoken unto you, that my joy may be in you, and <em>that</em> your joy may be made full. <span class="ver">12</span>This is my commandment, that ye love one another, even as I have loved you. <span class="ver">13</span>Greater love hath no man than this, that a man lay down his life for his friends. <span class="ver">14</span>Ye are my friends, if ye do the things which I command you. <span class="ver">15</span>No longer do I call you servants; for the servant knM
oweth not what his lord doeth: but I have called you friends; for all things that I heard from my Father I have made known unto you. <span class="ver">16</span>Ye did not choose me, but I chose you, and appointed you, that ye should go and bear fruit, and <em>that</em> your fruit should abide: that whatsoever ye shall ask of the Father in my name, he may give it you. <span class="ver">17</span>These things I command you, that ye may love one another. <span class="ver">18</span>If the world hateth you, ye know that M
it hath hated me before <em>it hated</em> you. <span class="ver">19</span>If ye were of the world, the world would love its own: but because ye are not of the world, but I chose you out of the world, therefore the world hateth you. <span class="ver">20</span>Remember the word that I said unto you, A servant is not greater than his lord. If they persecuted me, they will also persecute you; if they kept my word, they will keep yours also. <span class="ver">21</span>But all these things will they do unto you for my naM
s sake, because they know not him that sent me. <span class="ver">22</span>If I had not come and spoken unto them, they had not had sin: but now they have no excuse for their sin. <span class="ver">23</span>He that hateth me hateth my Father also. <span class="ver">24</span>If I had not done among them the works which none other did, they had not had sin: but now have they both seen and hated both me and my Father. <span class="ver">25</span>But <em>this cometh to pass</em>, that the word may be fulfilled thatM
 is written in their law, They hated me without a cause. <span class="ver">26</span>But when the Comforter is come, whom I will send unto you from the Father, <em>even</em> the Spirit of truth, which proceedeth from the Father, he shall bear witness of me: <span class="ver">27</span>and ye also bear witness, because ye have been with me from the beginning.</p>
		<h2 id="c16">16</h2>
		<p> <span class="ver">1</span>These things have I spoken unto you, that ye should not be caused to stumble. <span class="ver">2</sM
pan>They shall put you out of the synagogues: yea, the hour cometh, that whosoever killeth you shall think that he offereth service unto God. <span class="ver">3</span>And these things will they do, because they have not known the Father, nor me. <span class="ver">4</span>But these things have I spoken unto you, that when their hour is come, ye may remember them, how that I told you. And these things I said not unto you from the beginning, because I was with you. <span class="ver">5</span>But now I go unto him thatM
 sent me; and none of you asketh me, Whither goest thou? <span class="ver">6</span>But because I have spoken these things unto you, sorrow hath filled your heart. <span class="ver">7</span>Nevertheless I tell you the truth: It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I go, I will send him unto you. <span class="ver">8</span>And he, when he is come, will convict the world in respect of sin, and of righteousness, and of judgment: <span class="ver">9</spanM
>of sin, because they believe not on me; <span class="ver">10</span>of righteousness, because I go to the Father, and ye behold me no more; <span class="ver">11</span>of judgment, because the prince of this world hath been judged. <span class="ver">12</span>I have yet many things to say unto you, but ye cannot bear them now. <span class="ver">13</span>Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth: for he shall not speak from himself; but what things soever he shall hear, <em>tM
hese</em> shall he speak: and he shall declare unto you the things that are to come. <span class="ver">14</span>He shall glorify me: for he shall take of mine, and shall declare <em>it</em> unto you. <span class="ver">15</span>All things whatsoever the Father hath are mine: therefore said I, that he taketh of mine, and shall declare <em>it</em> unto you. <span class="ver">16</span>A little while, and ye behold me no more; and again a little while, and ye shall see me. <span class="ver">17</span> <em>Some</em> of hiM
s disciples therefore said one to another, What is this that he saith unto us, A little while, and ye behold me not; and again a little while, and ye shall see me: and, Because I go to the Father? <span class="ver">18</span>They said therefore, What is this that he saith, A little while? We know not what he saith. <span class="ver">19</span>Jesus perceived that they were desirous to ask him, and he said unto them, Do ye inquire among yourselves concerning this, that I said, A little while, and ye behold me not, andM
 again a little while, and ye shall see me? <span class="ver">20</span>Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice: ye shall be sorrowful, but your sorrow shall be turned into joy. <span class="ver">21</span>A woman when she is in travail hath sorrow, because her hour is come: but when she is delivered of the child, she remembereth no more the anguish, for the joy that a man is born into the world. <span class="ver">22</span>And ye therefore now have sorrow: but I willM
 see you again, and your heart shall rejoice, and your joy no one taketh away from you. <span class="ver">23</span>And in that day ye shall ask me no question. Verily, verily, I say unto you, If ye shall ask anything of the Father, he will give it you in my name. <span class="ver">24</span>Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be made full.</p>
		<p> <span class="ver">25</span>These things have I spoken unto you in dark sayings: the hour cometh, when I shall no morM
e speak unto you in dark sayings, but shall tell you plainly of the Father. <span class="ver">26</span>In that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you; <span class="ver">27</span>for the Father himself loveth you, because ye have loved me, and have believed that I came forth from the Father. <span class="ver">28</span>I came out from the Father, and am come into the world: again, I leave the world, and go unto the Father. <span class="ver">29</span>His disciples say,M
 Lo, now speakest thou plainly, and speakest no dark saying. <span class="ver">30</span>Now know we that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. <span class="ver">31</span>Jesus answered them, Do ye now believe? <span class="ver">32</span>Behold, the hour cometh, yea, is come, that ye shall be scattered, every man to his own, and shall leave me alone: and <em>yet</em> I am not alone, because the Father is with me. <span class="ver">3M
3</span>These things have I spoken unto you, that in me ye may have peace. In the world ye have tribulation: but be of good cheer; I have overcome the world.</p>
		<h2 id="c17">17</h2>
		<p> <span class="ver">1</span>These things spake Jesus; and lifting up his eyes to heaven, he said, Father, the hour is come; glorify thy Son, that the Son may glorify thee: <span class="ver">2</span>even as thou gavest him authority over all flesh, that to all whom thou hast given him, he should give eternal life. <span class="vM
er">3</span>And this is life eternal, that they should know thee the only true God, and him whom thou didst send, <em>even</em> Jesus Christ. <span class="ver">4</span>I glorified thee on the earth, having accomplished the work which thou hast given me to do. <span class="ver">5</span>And now, Father, glorify thou me with thine own self with the glory which I had with thee before the world was. <span class="ver">6</span>I manifested thy name unto the men whom thou gavest me out of the world: thine they were, and thM
ou gavest them to me; and they have kept thy word. <span class="ver">7</span>Now they know that all things whatsoever thou hast given me are from thee: <span class="ver">8</span>for the words which thou gavest me I have given unto them; and they received <em>them</em>, and knew of a truth that I came forth from thee, and they believed that thou didst send me. <span class="ver">9</span>I pray for them: I pray not for the world, but for those whom thou hast given me; for they are thine: <span class="ver">10</span>andM
 all things that are mine are thine, and thine are mine: and I am glorified in them. <span class="ver">11</span>And I am no more in the world, and these are in the world, and I come to thee. Holy Father, keep them in thy name which thou hast given me, that they may be one, even as we <em>are</em>. <span class="ver">12</span>While I was with them, I kept them in thy name which thou hast given me: and I guarded them, and not one of them perished, but the son of perdition; that the scripture might be fulfilled. <span M
class="ver">13</span>But now I come to thee; and these things I speak in the world, that they may have my joy made full in themselves. <span class="ver">14</span>I have given them thy word; and the world hated them, because they are not of the world, even as I am not of the world. <span class="ver">15</span>I pray not that thou shouldest take them from the world, but that thou shouldest keep them from the evil <em>one</em>. <span class="ver">16</span>They are not of the world, even as I am not of the world. <span cM
lass="ver">17</span>Sanctify them in the truth: thy word is truth. <span class="ver">18</span>As thou didst send me into the world, even so sent I them into the world. <span class="ver">19</span>And for their sakes I sanctify myself, that they themselves also may be sanctified in truth. <span class="ver">20</span>Neither for these only do I pray, but for them also that believe on me through their word; <span class="ver">21</span>that they may all be one; even as thou, Father, <em>art</em> in me, and I in thee, thatM
 they also may be in us: that the world may believe that thou didst send me. <span class="ver">22</span>And the glory which thou hast given me I have given unto them; that they may be one, even as we <em>are</em> one; <span class="ver">23</span>I in them, and thou in me, that they may be perfected into one; that the world may know that thou didst send me, and lovedst them, even as thou lovedst me. <span class="ver">24</span>Father, I desire that they also whom thou hast given me be with me where I am, that they mayM
 behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. <span class="ver">25</span>O righteous Father, the world knew thee not, but I knew thee; and these knew that thou didst send me; <span class="ver">26</span>and I made known unto them thy name, and will make it known; that the love wherewith thou lovedst me may be in them, and I in them.</p>
		<h2 id="c18">18</h2>
		<p> <span class="ver">1</span>When Jesus had spoken these words, he went forth with his disciples oveM
r the brook Kidron, where was a garden, into which he entered, himself and his disciples. <span class="ver">2</span>Now Judas also, who betrayed him, knew the place: for Jesus oft-times resorted thither with his disciples. <span class="ver">3</span>Judas then, having received the band <em>of soldiers</em>, and officers from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons. <span class="ver">4</span>Jesus therefore, knowing all the things that were coming upon him, went forthM
, and saith unto them, Whom seek ye? <span class="ver">5</span>They answered him, Jesus of Nazareth. Jesus saith unto them, I am <em>he</em>. And Judas also, who betrayed him, was standing with them. <span class="ver">6</span>When therefore he said unto them, I am <em>he</em>, they went backward, and fell to the ground. <span class="ver">7</span>Again therefore he asked them, Whom seek ye? And they said, Jesus of Nazareth. <span class="ver">8</span>Jesus answered, I told you that I am <em>he</em>; if therefore ye sM
eek me, let these go their way: <span class="ver">9</span>that the word might be fulfilled which he spake, Of those whom thou hast given me I lost not one. <span class="ver">10</span>Simon Peter therefore having a sword drew it, and struck the high priest
s servant, and cut off his right ear. Now the servant
s name was Malchus. <span class="ver">11</span>Jesus therefore said unto Peter, Put up the sword into the sheath: the cup which the Father hath given me, shall I not drink it?</p>
		<p> <span class="ver">1M
2</span>So the band and the chief captain, and the officers of the Jews, seized Jesus and bound him, <span class="ver">13</span>and led him to Annas first; for he was father in law to Caiaphas, who was high priest that year. <span class="ver">14</span>Now Caiaphas was he that gave counsel to the Jews, that it was expedient that one man should die for the people.</p>
		<p> <span class="ver">15</span>And Simon Peter followed Jesus, and <em>so did</em> another disciple. Now that disciple was known unto the high priesM
t, and entered in with Jesus into the court of the high priest; <span class="ver">16</span>but Peter was standing at the door without. So the other disciple, who was known unto the high priest, went out and spake unto her that kept the door, and brought in Peter. <span class="ver">17</span>The maid therefore that kept the door saith unto Peter, Art thou also <em>one</em> of this man
s disciples? He saith, I am not. <span class="ver">18</span>Now the servants and the officers were standing <em>there</em>, having mM
ade a fire of coals; for it was cold; and they were warming themselves: and Peter also was with them, standing and warming himself.</p>
		<p> <span class="ver">19</span>The high priest therefore asked Jesus of his disciples, and of his teaching. <span class="ver">20</span>Jesus answered him, I have spoken openly to the world; I ever taught in synagogues, and in the temple, where all the Jews come together; and in secret spake I nothing. <span class="ver">21</span>Why askest thou me? ask them that have heard <em>meM
</em>, what I spake unto them: behold, these know the things which I said. <span class="ver">22</span>And when he had said this, one of the officers standing by struck Jesus with his hand, saying, Answerest thou the high priest so? <span class="ver">23</span>Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? <span class="ver">24</span>Annas therefore sent him bound unto Caiaphas the high priest.</p>
		<p> <span class="ver">25</span>Now Simon Peter was standing anM
d warming himself. They said therefore unto him, Art thou also <em>one</em> of his disciples? He denied, and said, I am not. <span class="ver">26</span>One of the servants of the high priest, being a kinsman of him whose ear Peter cut off, saith, Did not I see thee in the garden with him? <span class="ver">27</span>Peter therefore denied again: and straightway the cock crew.</p>
		<p> <span class="ver">28</span>They lead Jesus therefore from Caiaphas into the Pr
torium: and it was early; and they themselves enterM
torium, that they might not be defiled, but might eat the passover. <span class="ver">29</span>Pilate therefore went out unto them, and saith, What accusation bring ye against this man? <span class="ver">30</span>They answered and said unto him, If this man were not an evil-doer, we should not have delivered him up unto thee. <span class="ver">31</span>Pilate therefore said unto them, Take him yourselves, and judge him according to your law. The Jews said unto him, It is not lawful for us to putM
 any man to death: <span class="ver">32</span>that the word of Jesus might be fulfilled, which he spake, signifying by what manner of death he should die.</p>
		<p> <span class="ver">33</span>Pilate therefore entered again into the Pr
torium, and called Jesus, and said unto him, Art thou the King of the Jews? <span class="ver">34</span>Jesus answered, Sayest thou this of thyself, or did others tell it thee concerning me? <span class="ver">35</span>Pilate answered, Am I a Jew? Thine own nation and the chief priestM
s delivered thee unto me: what hast thou done? <span class="ver">36</span>Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. <span class="ver">37</span>Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth. Every oneM
 that is of the truth heareth my voice. <span class="ver">38</span>Pilate saith unto him, What is truth?</p>
		<p>And when he had said this, he went out again unto the Jews, and saith unto them, I find no crime in him. <span class="ver">39</span>But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? <span class="ver">40</span>They cried out therefore again, saying, Not this man, but Barabbas. Now Barabbas was a robber.</p>
		<p> <span class="ver">1</span>Then Pilate therefore took Jesus, and scourged him. <span class="ver">2</span>And the soldiers platted a crown of thorns, and put it on his head, and arrayed him in a purple garment; <span class="ver">3</span>and they came unto him, and said, Hail, King of the Jews! and they struck him with their hands. <span class="ver">4</span>And Pilate went out again, and saith unto them, Behold, I bring him out to you, that ye may know that I find no crime in him. <span class="veM
r">5</span>Jesus therefore came out, wearing the crown of thorns and the purple garment. And <em>Pilate</em> saith unto them, Behold, the man! <span class="ver">6</span>When therefore the chief priests and the officers saw him, they cried out, saying, Crucify <em>him</em>, crucify <em>him</em>! Pilate saith unto them, Take him yourselves, and crucify him: for I find no crime in him. <span class="ver">7</span>The Jews answered him, We have a law, and by that law he ought to die, because he made himself the Son of GoM
d. <span class="ver">8</span>When Pilate therefore heard this saying, he was the more afraid; <span class="ver">9</span>and he entered into the Pr
torium again, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. <span class="ver">10</span>Pilate therefore saith unto him, Speakest thou not unto me? knowest thou not that I have power to release thee, and have power to crucify thee? <span class="ver">11</span>Jesus answered him, Thou wouldest have no power against me, except it were given thee from M
above: therefore he that delivered me unto thee hath greater sin. <span class="ver">12</span>Upon this Pilate sought to release him: but the Jews cried out, saying, If thou release this man, thou art not C
s friend: every one that maketh himself a king speaketh against C
sar. <span class="ver">13</span>When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment-seat at a place called The Pavement, but in Hebrew, Gabbatha. <span class="ver">14</span>Now it was the Preparation M
of the passover: it was about the sixth hour. And he saith unto the Jews, Behold, your King! <span class="ver">15</span>They therefore cried out, Away with <em>him</em>, away with <em>him</em>, crucify him! Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but C
sar. <span class="ver">16</span>Then therefore he delivered him unto them to be crucified.</p>
		<p> <span class="ver">17</span>They took Jesus therefore: and he went out, bearing the cross for himself, unto thM
e place called The place of a skull, which is called in Hebrew Golgotha: <span class="ver">18</span>where they crucified him, and with him two others, on either side one, and Jesus in the midst. <span class="ver">19</span>And Pilate wrote a title also, and put it on the cross. And there was written, JESUS OF NAZARETH, THE KING OF THE JEWS. <span class="ver">20</span>This title therefore read many of the Jews, for the place where Jesus was crucified was nigh to the city; and it was written in Hebrew, <em>and</em> inM
 Latin, <em>and</em> in Greek. <span class="ver">21</span>The chief priests of the Jews therefore said to Pilate, Write not, The King of the Jews; but, that he said, I am King of the Jews. <span class="ver">22</span>Pilate answered, What I have written I have written.</p>
		<p> <span class="ver">23</span>The soldiers therefore, when they had crucified Jesus, took his garments and made four parts, to every soldier a part; and also the coat: now the coat was without seam, woven from the top throughout. <span class="M
ver">24</span>They said therefore one to another, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith,</p>
		<p class="q">They parted my garments among them,</p>
		<p class="q">And upon my vesture did they cast lots.</p>
		<p class="mm"> <span class="ver">25</span>These things therefore the soldiers did. But there were standing by the cross of Jesus his mother, and his mother
s sister, Mary the <em>wife</em> of Clopas, and Mary Magdalene. <span class=M
"ver">26</span>When Jesus therefore saw his mother, and the disciple standing by whom he loved, he saith unto his mother, Woman, behold, thy son! <span class="ver">27</span>Then saith he to the disciple, Behold, thy mother! And from that hour the disciple took her unto his own <em>home</em>.</p>
		<p> <span class="ver">28</span>After this Jesus, knowing that all things are now finished, that the scripture might be accomplished, saith, I thirst. <span class="ver">29</span>There was set there a vessel full of vinegaM
r: so they put a sponge full of the vinegar upon hyssop, and brought it to his mouth. <span class="ver">30</span>When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up his spirit.</p>
		<p> <span class="ver">31</span>The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high <em>day</em>), asked of Pilate that their legs might be broken, and <em>that</em> they might bM
e taken away. <span class="ver">32</span>The soldiers therefore came, and brake the legs of the first, and of the other that was crucified with him: <span class="ver">33</span>but when they came to Jesus, and saw that he was dead already, they brake not his legs: <span class="ver">34</span>howbeit one of the soldiers with a spear pierced his side, and straightway there came out blood and water. <span class="ver">35</span>And he that hath seen hath borne witness, and his witness is true: and he knoweth that he saithM
 true, that ye also may believe. <span class="ver">36</span>For these things came to pass, that the scripture might be fulfilled, A bone of him shall not be broken. <span class="ver">37</span>And again another scripture saith, They shall look on him whom they pierced.</p>
		<p> <span class="ver">38</span>And after these things Joseph of Arimath
a, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away the body of Jesus: and Pilate gave <em>him</em> leave. He came theM
refore, and took away his body. <span class="ver">39</span>And there came also Nicodemus, he who at the first came to him by night, bringing a mixture of myrrh and aloes, about a hundred pounds. <span class="ver">40</span>So they took the body of Jesus, and bound it in linen cloths with the spices, as the custom of the Jews is to bury. <span class="ver">41</span>Now in the place where he was crucified there was a garden; and in the garden a new tomb wherein was never man yet laid. <span class="ver">42</span>There tM
hen because of the Jews
 Preparation (for the tomb was nigh at hand) they laid Jesus.</p>
		<h2 id="c20">20</h2>
		<p> <span class="ver">1</span>Now on the first <em>day</em> of the week cometh Mary Magdalene early, while it was yet dark, unto the tomb, and seeth the stone taken away from the tomb. <span class="ver">2</span>She runneth therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the tomb, and we know not where they hM
ave laid him. <span class="ver">3</span>Peter therefore went forth, and the other disciple, and they went toward the tomb. <span class="ver">4</span>And they ran both together: and the other disciple outran Peter, and came first to the tomb; <span class="ver">5</span>and stooping and looking in, he seeth the linen cloths lying; yet entered he not in. <span class="ver">6</span>Simon Peter therefore also cometh, following him, and entered into the tomb; and he beholdeth the linen cloths lying, <span class="ver">7</spM
an>and the napkin, that was upon his head, not lying with the linen cloths, but rolled up in a place by itself. <span class="ver">8</span>Then entered in therefore the other disciple also, who came first to the tomb, and he saw, and believed. <span class="ver">9</span>For as yet they knew not the scripture, that he must rise again from the dead. <span class="ver">10</span>So the disciples went away again unto their own home.</p>
		<p> <span class="ver">11</span>But Mary was standing without at the tomb weeping: soM
, as she wept, she stooped and looked into the tomb; <span class="ver">12</span>and she beholdeth two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain. <span class="ver">13</span>And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. <span class="ver">14</span>When she had thus said, she turned herself back, and beholdeth Jesus standing, and knew not that it was Jesus. <span clM
ass="ver">15</span>Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away. <span class="ver">16</span>Jesus saith unto her, Mary. She turneth herself, and saith unto him in Hebrew, Rabboni; which is to say, Teacher. <span class="ver">17</span>Jesus saith to her, Touch me not; for I am not yet ascended unto the Father: but go unto my brethren, and say to themM
, I ascend unto my Father and your Father, and my God and your God. <span class="ver">18</span>Mary Magdalene cometh and telleth the disciples, I have seen the Lord; and <em>that</em> he had said these things unto her.</p>
		<p> <span class="ver">19</span>When therefore it was evening, on that day, the first <em>day</em> of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in the midst, and saith unto them, Peace <em>be</em> unto you. <span class="ver">20</M
span>And when he had said this, he showed unto them his hands and his side. The disciples therefore were glad, when they saw the Lord. <span class="ver">21</span>Jesus therefore said to them again, Peace <em>be</em> unto you: as the Father hath sent me, even so send I you. <span class="ver">22</span>And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Spirit: <span class="ver">23</span>whose soever sins ye forgive, they are forgiven unto them; whose soever <em>sins</em> ye retainM
, they are retained.</p>
		<p> <span class="ver">24</span>But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. <span class="ver">25</span>The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and put my hand into his side, I will not believe.</p>
		<p> <span class="ver">26</span>And after eight days again his disciples were within, and Thomas withM
 them. Jesus cometh, the doors being shut, and stood in the midst, and said, Peace <em>be</em> unto you. <span class="ver">27</span>Then saith he to Thomas, Reach hither thy finger, and see my hands; and reach <em>hither</em> thy hand, and put it into my side: and be not faithless, but believing. <span class="ver">28</span>Thomas answered and said unto him, My Lord and my God. <span class="ver">29</span>Jesus saith unto him, Because thou hast seen me, thou hast believed: blessed <em>are</em> they that have not seenM
, and <em>yet</em> have believed.</p>
		<p> <span class="ver">30</span>Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book: <span class="ver">31</span>but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name.</p>
		<h2 id="c21">21</h2>
		<p> <span class="ver">1</span>After these things Jesus manifested himself again to the disciples at the sea of Tiberias; and he manifested <em>himselM
f</em> on this wise. <span class="ver">2</span>There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the <em>sons</em> of Zebedee, and two other of his disciples. <span class="ver">3</span>Simon Peter saith unto them, I go a fishing. They say unto him, We also come with thee. They went forth, and entered into the boat; and that night they took nothing. <span class="ver">4</span>But when day was now breaking, Jesus stood on the beach: yet the disciples knew not that it wasM
 Jesus. <span class="ver">5</span>Jesus therefore saith unto them, Children, have ye aught to eat? They answered him, No. <span class="ver">6</span>And he said unto them, Cast the net on the right side of the boat, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. <span class="ver">7</span>That disciple therefore whom Jesus loved saith unto Peter, It is the Lord. So when Simon Peter heard that it was the Lord, he girt his coat about him (for he was naked), anM
d cast himself into the sea. <span class="ver">8</span>But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits off), dragging the net <em>full</em> of fishes. <span class="ver">9</span>So when they got out upon the land, they see a fire of coals there, and fish laid thereon, and bread. <span class="ver">10</span>Jesus saith unto them, Bring of the fish which ye have now taken. <span class="ver">11</span>Simon Peter therefore went up, and drew the net to lanM
d, full of great fishes, a hundred and fifty and three: and for all there were so many, the net was not rent. <span class="ver">12</span>Jesus saith unto them, Come <em>and</em> break your fast. And none of the disciples durst inquire of him, Who art thou? knowing that it was the Lord. <span class="ver">13</span>Jesus cometh, and taketh the bread, and giveth them, and the fish likewise. <span class="ver">14</span>This is now the third time that Jesus was manifested to the disciples, after that he was risen from theM
		<p> <span class="ver">15</span>So when they had broken their fast, Jesus saith to Simon Peter, Simon, <em>son</em> of John, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. <span class="ver">16</span>He saith to him again a second time, Simon, <em>son</em> of John, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Tend my sheep. <span class="ver">17</span>He saith unto him the thM
ird time, Simon, <em>son</em> of John, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. <span class="ver">18</span>Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldesM
t not. <span class="ver">19</span>Now this he spake, signifying by what manner of death he should glorify God. And when he had spoken this, he saith unto him, Follow me. <span class="ver">20</span>Peter, turning about, seeth the disciple whom Jesus loved following; who also leaned back on his breast at the supper, and said, Lord, who is he that betrayeth thee? <span class="ver">21</span>Peter therefore seeing him saith to Jesus, Lord, and what shall this man do? <span class="ver">22</span>Jesus saith unto him, If IM
 will that he tarry till I come, what <em>is that</em> to thee? follow thou me. <span class="ver">23</span>This saying therefore went forth among the brethren, that that disciple should not die: yet Jesus said not unto him, that he should not die; but, If I will that he tarry till I come, what <em>is that</em> to thee?</p>
		<p> <span class="ver">24</span>This is the disciple that beareth witness of these things, and wrote these things: and we know that his witness is true.</p>
		<p> <span class="ver">25</span>AnM~
d there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself would not contain the books that should be written.</p>
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
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	<title>CORINTHIANS</title>
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" text-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
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 FIRST EPISTLE OF PAUL TO THE</text>
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			<span>THE FIRST EPISTLE OF PAUL TO THE</span>
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			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
i><a href="#c5">5</a></li>
				<li><a href="#c6">6</a></li>
				<li><a href="#c7">7</a></li>
				<li><a href="#c8">8</a></li>
				<li><a href="#c9">9</a></li>
				<li><a href="#c10">10</a></li>
				<li><a href="#c11">11</a></li>
				<li><a href="#c12">12</a></li>
				<li><a href="#c13">13</a></li>
				<li><a href="#c14">14</a></li>
				<li><a href="#c15">15</a></li>
				<li><a href="#c16">16</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</span>Paul, called <em>to be</em> anM
 apostle of Jesus Christ through the will of God, and Sosthenes our brother, <span class="ver">2</span>unto the church of God which is at Corinth, <em>even</em> them that are sanctified in Christ Jesus, called <em>to be</em> saints, with all that call upon the name of our Lord Jesus Christ in every place, their <em>Lord</em> and ours: <span class="ver">3</span>Grace to you and peace from God our Father and the Lord Jesus Christ.</p>
		<p> <span class="ver">4</span>I thank my God always concerning you, for the gracM
e of God which was given you in Christ Jesus; <span class="ver">5</span>that in everything ye were enriched in him, in all utterance and all knowledge; <span class="ver">6</span>even as the testimony of Christ was confirmed in you: <span class="ver">7</span>so that ye come behind in no gift; waiting for the revelation of our Lord Jesus Christ; <span class="ver">8</span>who shall also confirm you unto the end, <em>that ye be</em> unreproveable in the day of our Lord Jesus Christ. <span class="ver">9</span>God is faiM
thful, through whom ye were called into the fellowship of his Son Jesus Christ our Lord.</p>
		<p> <span class="ver">10</span>Now I beseech you, brethren, through the name of our Lord Jesus Christ, that ye all speak the same thing, and <em>that</em> there be no divisions among you; but <em>that</em> ye be perfected together in the same mind and in the same judgment. <span class="ver">11</span>For it hath been signified unto me concerning you, my brethren, by them <em>that are of the household</em> of Chloe, that tM
here are contentions among you. <span class="ver">12</span>Now this I mean, that each one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. <span class="ver">13</span>Is Christ divided? was Paul crucified for you? or were ye baptized into the name of Paul? <span class="ver">14</span>I thank God that I baptized none of you, save Crispus and Gaius; <span class="ver">15</span>lest any man should say that ye were baptized into my name. <span class="ver">16</span>And I baptized also the houM
sehold of Stephanas: besides, I know not whether I baptized any other. <span class="ver">17</span>For Christ sent me not to baptize, but to preach the gospel: not in wisdom of words, lest the cross of Christ should be made void.</p>
		<p> <span class="ver">18</span>For the word of the cross is to them that perish foolishness; but unto us who are saved it is the power of God. <span class="ver">19</span>For it is written,</p>
		<p class="q">I will destroy the wisdom of the wise,</p>
		<p class="q">And the discernmM
ent of the discerning will I bring to nought.</p>
		<p class="mm"> <span class="ver">20</span>Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of the world? <span class="ver">21</span>For seeing that in the wisdom of God the world through its wisdom knew not God, it was God
s good pleasure through the foolishness of the preaching to save them that believe. <span class="ver">22</span>Seeing that Jews ask for signs, and Greeks seek after wisdom: <spaM
n class="ver">23</span>but we preach Christ crucified, unto Jews a stumblingblock, and unto Gentiles foolishness; <span class="ver">24</span>but unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. <span class="ver">25</span>Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.</p>
		<p> <span class="ver">26</span>For behold your calling, brethren, that not many wise after the flesh, not many mighty, not many noble, <em>are calleM
d</em>: <span class="ver">27</span>but God chose the foolish things of the world, that he might put to shame them that are wise; and God chose the weak things of the world, that he might put to shame the things that are strong; <span class="ver">28</span>and the base things of the world, and the things that are despised, did God choose, <em>yea</em> and the things that are not, that he might bring to nought the things that are: <span class="ver">29</span>that no flesh should glory before God. <span class="ver">30</M
span>But of him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness and sanctification, and redemption: <span class="ver">31</span>that, according as it is written, He that glorieth, let him glory in the Lord.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>And I, brethren, when I came unto you, came not with excellency of speech or of wisdom, proclaiming to you the testimony of God. <span class="ver">2</span>For I determined not to know anything among you, save Jesus Christ, M
and him crucified. <span class="ver">3</span>And I was with you in weakness, and in fear, and in much trembling. <span class="ver">4</span>And my speech and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power: <span class="ver">5</span>that your faith should not stand in the wisdom of men, but in the power of God.</p>
		<p> <span class="ver">6</span>We speak wisdom, however, among them that are fullgrown: yet a wisdom not of this world, nor of the rulers of this worM
ld, who are coming to nought: <span class="ver">7</span>but we speak God
s wisdom in a mystery, <em>even</em> the <em>wisdom</em> that hath been hidden, which God foreordained before the worlds unto our glory: <span class="ver">8</span>which none of the rulers of this world hath known: for had they known it, they would not have crucified the Lord of glory: <span class="ver">9</span>but as it is written,</p>
		<p class="q">Things which eye saw not, and ear heard not,</p>
		<p class="q">And <em>which</em> enteredM
 not into the heart of man,</p>
		<p class="q">Whatsoever things God prepared for them that love him.</p>
		<p class="mm"> <span class="ver">10</span>But unto us God revealed <em>them</em> through the Spirit: for the Spirit searcheth all things, yea, the deep things of God. <span class="ver">11</span>For who among men knoweth the things of a man, save the spirit of the man, which is in him? even so the things of God none knoweth, save the Spirit of God. <span class="ver">12</span>But we received, not the spirit oM
f the world, but the spirit which is from God; that we might know the things that were freely given to us of God. <span class="ver">13</span>Which things also we speak, not in words which man
s wisdom teacheth, but which the Spirit teacheth; combining spiritual things with spiritual <em>words</em>. <span class="ver">14</span>Now the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; and he cannot know them, because they are spiritually judged. <span class="ver">15</span>M
But he that is spiritual judgeth all things, and he himself is judged of no man. <span class="ver">16</span>For who hath known the mind of the Lord, that he should instruct him? But we have the mind of Christ.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, as unto babes in Christ. <span class="ver">2</span>I fed you with milk, not with meat; for ye were not yet able <em>to bear it</em>: nay, not even now are ye able; <span M
class="ver">3</span>for ye are yet carnal: for whereas there is among you jealousy and strife, are ye not carnal, and do ye not walk after the manner of men? <span class="ver">4</span>For when one saith, I am of Paul; and another, I am of Apollos; are ye not men? <span class="ver">5</span>What then is Apollos? and what is Paul? Ministers through whom ye believed; and each as the Lord gave to him. <span class="ver">6</span>I planted, Apollos watered; but God gave the increase. <span class="ver">7</span>So then neithM
er is he that planteth anything, neither he that watereth; but God that giveth the increase. <span class="ver">8</span>Now he that planteth and he that watereth are one: but each shall receive his own reward according to his own labor. <span class="ver">9</span>For we are God
s fellow-workers: ye are God
		<p> <span class="ver">10</span>According to the grace of God which was given unto me, as a wise masterbuilder I laid a foundation; and another buildeth thereon. But let eacM
h man take heed how he buildeth thereon. <span class="ver">11</span>For other foundation can no man lay than that which is laid, which is Jesus Christ. <span class="ver">12</span>But if any man buildeth on the foundation gold, silver, costly stones, wood, hay, stubble; <span class="ver">13</span>each man
s work shall be made manifest: for the day shall declare it, because it is revealed in fire; and the fire itself shall prove each man
s work of what sort it is. <span class="ver">14</span>If any man
all abide which he built thereon, he shall receive a reward. <span class="ver">15</span>If any man
s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire.</p>
		<p> <span class="ver">16</span>Know ye not that ye are a temple of God, and <em>that</em> the Spirit of God dwelleth in you? <span class="ver">17</span>If any man destroyeth the temple of God, him shall God destroy; for the temple of God is holy, and such are ye.</p>
		<p> <span class="ver">18</span>Let no maM
n deceive himself. If any man thinketh that he is wise among you in this world, let him become a fool, that he may become wise. <span class="ver">19</span>For the wisdom of this world is foolishness with God. For it is written, He that taketh the wise in their craftiness: <span class="ver">20</span>and again, The Lord knoweth the reasonings of the wise, that they are vain. <span class="ver">21</span>Wherefore let no one glory in men. For all things are yours; <span class="ver">22</span>whether Paul, or Apollos, or M
Cephas, or the world, or life, or death, or things present, or things to come; all are yours; <span class="ver">23</span>and ye are Christ
s; and Christ is God
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>Let a man so account of us, as of ministers of Christ, and stewards of the mysteries of God. <span class="ver">2</span>Here, moreover, it is required in stewards, that a man be found faithful. <span class="ver">3</span>But with me it is a very small thing that I should be judged of you, or of M
s judgment: yea, I judge not mine own self. <span class="ver">4</span>For I know nothing against myself; yet am I not hereby justified: but he that judgeth me is the Lord. <span class="ver">5</span>Wherefore judge nothing before the time, until the Lord come, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts; and then shall each man have his praise from God.</p>
		<p> <span class="ver">6</span>Now these things, brethren, I have in a figure transferred toM
 myself and Apollos for your sakes; that in us ye might learn not <em>to go</em> beyond the things which are written; that no one of you be puffed up for the one against the other. <span class="ver">7</span>For who maketh thee to differ? and what hast thou that thou didst not receive? but if thou didst receive it, why dost thou glory as if thou hadst not received it? <span class="ver">8</span>Already are ye filled, already ye are become rich, ye have come to reign without us: yea and I would that ye did reign, thatM
 we also might reign with you. <span class="ver">9</span>For, I think, God hath set forth us the apostles last of all, as men doomed to death: for we are made a spectacle unto the world, both to angels and men. <span class="ver">10</span>We are fools for Christ
s sake, but ye are wise in Christ; we are weak, but ye are strong; ye have glory, but we have dishonor. <span class="ver">11</span>Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place; M
<span class="ver">12</span>and we toil, working with our own hands: being reviled, we bless; being persecuted, we endure; <span class="ver">13</span>being defamed, we entreat: we are made as the filth of the world, the offscouring of all things, even until now.</p>
		<p> <span class="ver">14</span>I write not these things to shame you, but to admonish you as my beloved children. <span class="ver">15</span>For though ye have ten thousand tutors in Christ, yet <em>have ye</em> not many fathers; for in Christ Jesus IM
 begat you through the gospel. <span class="ver">16</span>I beseech you therefore, be ye imitators of me. <span class="ver">17</span>For this cause have I sent unto you Timothy, who is my beloved and faithful child in the Lord, who shall put you in remembrance of my ways which are in Christ, even as I teach everywhere in every church. <span class="ver">18</span>Now some are puffed up, as though I were not coming to you. <span class="ver">19</span>But I will come to you shortly, if the Lord will; and I will know, noM
t the word of them that are puffed up, but the power. <span class="ver">20</span>For the kingdom of God is not in word, but in power. <span class="ver">21</span>What will ye? shall I come unto you with a rod, or in love and a spirit of gentleness?</p>
		<h2 id="c5">5</h2>
		<p> <span class="ver">1</span>It is actually reported that there is fornication among you, and such fornication as is not even among the Gentiles, that one <em>of you</em> hath his father
s wife. <span class="ver">2</span>And ye are puffed uM
p, and did not rather mourn, that he that had done this deed might be taken away from among you. <span class="ver">3</span>For I verily, being absent in body but present in spirit, have already as though I were present judged him that hath so wrought this thing, <span class="ver">4</span>in the name of our Lord Jesus, ye being gathered together, and my spirit, with the power of our Lord Jesus, <span class="ver">5</span>to deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved iM
n the day of the Lord Jesus. <span class="ver">6</span>Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? <span class="ver">7</span>Purge out the old leaven, that ye may be a new lump, even as ye are unleavened. For our passover also hath been sacrificed, <em>even</em> Christ: <span class="ver">8</span>wherefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.</p>
"ver">9</span>I wrote unto you in my epistle to have no company with fornicators; <span class="ver">10</span>not at all <em>meaning</em> with the fornicators of this world, or with the covetous and extortioners, or with idolaters; for then must ye needs go out of the world: <span class="ver">11</span>but as it is, I wrote unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner; with such a one no, not to eat. <spanM
 class="ver">12</span>For what have I to do with judging them that are without? Do not ye judge them that are within? <span class="ver">13</span>But them that are without God judgeth. Put away the wicked man from among yourselves.</p>
		<h2 id="c6">6</h2>
		<p> <span class="ver">1</span>Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints? <span class="ver">2</span>Or know ye not that the saints shall judge the world? and if the world is judged by you,M
 are ye unworthy to judge the smallest matters? <span class="ver">3</span>Know ye not that we shall judge angels? how much more, things that pertain to this life? <span class="ver">4</span>If then ye have to judge things pertaining to this life, do ye set them to judge who are of no account in the church? <span class="ver">5</span>I say <em>this</em> to move you to shame. What, cannot there be <em>found</em> among you one wise man who shall be able to decide between his brethren, <span class="ver">6</span>but brothM
er goeth to law with brother, and that before unbelievers? <span class="ver">7</span>Nay, already it is altogether a defect in you, that ye have lawsuits one with another. Why not rather take wrong? why not rather be defrauded? <span class="ver">8</span>Nay, but ye yourselves do wrong, and defraud, and that <em>your</em> brethren. <span class="ver">9</span>Or know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, noM
r abusers of themselves with men, <span class="ver">10</span>nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. <span class="ver">11</span>And such were some of you: but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.</p>
		<p> <span class="ver">12</span>All things are lawful for me; but not all things are expedient. All things are lawful for me; but I will not be brought underM
 the power of any. <span class="ver">13</span>Meats for the belly, and the belly for meats: but God shall bring to nought both it and them. But the body is not for fornication, but for the Lord; and the Lord for the body: <span class="ver">14</span>and God both raised the Lord, and will raise up us through his power. <span class="ver">15</span>Know ye not that your bodies are members of Christ? shall I then take away the members of Christ, and make them members of a harlot? God forbid. <span class="ver">16</span>OrM
 know ye not that he that is joined to a harlot is one body? for, The twain, saith he, shall become one flesh. <span class="ver">17</span>But he that is joined unto the Lord is one spirit. <span class="ver">18</span>Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. <span class="ver">19</span>Or know ye not that your body is a temple of the Holy Spirit which is in you, which ye have from God? and ye are not your own; <span class="ver">2M
0</span>for ye were bought with a price: glorify God therefore in your body.</p>
		<h2 id="c7">7</h2>
		<p> <span class="ver">1</span>Now concerning the things whereof ye wrote: It is good for a man not to touch a woman. <span class="ver">2</span>But, because of fornications, let each man have his own wife, and let each woman have her own husband. <span class="ver">3</span>Let the husband render unto the wife her due: and likewise also the wife unto the husband. <span class="ver">4</span>The wife hath not power oM
ver her own body, but the husband: and likewise also the husband hath not power over his own body, but the wife. <span class="ver">5</span>Defraud ye not one the other, except it be by consent for a season, that ye may give yourselves unto prayer, and may be together again, that Satan tempt you not because of your incontinency. <span class="ver">6</span>But this I say by way of concession, not of commandment. <span class="ver">7</span>Yet I would that all men were even as I myself. Howbeit each man hath his own gifM
t from God, one after this manner, and another after that.</p>
		<p> <span class="ver">8</span>But I say to the unmarried and to widows, It is good for them if they abide even as I. <span class="ver">9</span>But if they have not continency, let them marry: for it is better to marry than to burn. <span class="ver">10</span>But unto the married I give charge, <em>yea</em> not I, but the Lord, That the wife depart not from her husband <span class="ver">11</span>(but should she depart, let her remain unmarried, or elsM
e be reconciled to her husband); and that the husband leave not his wife. <span class="ver">12</span>But to the rest say I, not the Lord: If any brother hath an unbelieving wife, and she is content to dwell with him, let him not leave her. <span class="ver">13</span>And the woman that hath an unbelieving husband, and he is content to dwell with her, let her not leave her husband. <span class="ver">14</span>For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother: M
else were your children unclean; but now are they holy. <span class="ver">15</span>Yet if the unbelieving departeth, let him depart: the brother or the sister is not under bondage in such <em>cases</em>: but God hath called us in peace. <span class="ver">16</span>For how knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O husband, whether thou shalt save thy wife? <span class="ver">17</span>Only, as the Lord hath distributed to each man, as God hath called each, so let him walk. And soM
 ordain I in all the churches. <span class="ver">18</span>Was any man called being circumcised? let him not become uncircumcised. Hath any been called in uncircumcision? let him not be circumcised. <span class="ver">19</span>Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God. <span class="ver">20</span>Let each man abide in that calling wherein he was called. <span class="ver">21</span>Wast thou called being a bondservant? care not for it: nay, even if thou canst becoM
me free, use <em>it</em> rather. <span class="ver">22</span>For he that was called in the Lord being a bondservant, is the Lord
s freedman: likewise he that was called being free, is Christ
s bondservant. <span class="ver">23</span>Ye were bought with a price; become not bondservants of men. <span class="ver">24</span>Brethren, let each man, wherein he was called, therein abide with God.</p>
		<p> <span class="ver">25</span>Now concerning virgins I have no commandment of the Lord: but I give my judgment, as onM
e that hath obtained mercy of the Lord to be trustworthy. <span class="ver">26</span>I think therefore that this is good by reason of the distress that is upon us, <em>namely</em>, that it is good for a man to be as he is. <span class="ver">27</span>Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. <span class="ver">28</span>But shouldest thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Yet such shall have tribulation in the flesh: and I woM
uld spare you. <span class="ver">29</span>But this I say, brethren, the time is shortened, that henceforth both those that have wives may be as though they had none; <span class="ver">30</span>and those that weep, as though they wept not; and those that rejoice, as though they rejoiced not; and those that buy, as though they possessed not; <span class="ver">31</span>and those that use the world, as not using it to the full: for the fashion of this world passeth away. <span class="ver">32</span>But I would have you M
to be free from cares. He that is unmarried is careful for the things of the Lord, how he may please the Lord: <span class="ver">33</span>but he that is married is careful for the things of the world, how he may please his wife, <span class="ver">34</span>and is divided. <em>So</em> also the woman that is unmarried and the virgin is careful for the things of the Lord, that she may be holy both in body and in spirit: but she that is married is careful for the things of the world, how she may please her husband. <spaM
n class="ver">35</span>And this I say for your own profit; not that I may cast a snare upon you, but for that which is seemly, and that ye may attend upon the Lord without distraction. <span class="ver">36</span>But if any man thinketh that he behaveth himself unseemly toward his virgin <em>daughter</em>, if she be past the flower of her age, and if need so requireth, let him do what he will; he sinneth not; let them marry. <span class="ver">37</span>But he that standeth stedfast in his heart, having no necessity, M
but hath power as touching his own will, and hath determined this in his own heart, to keep his own virgin <em>daughter</em>, shall do well. <span class="ver">38</span>So then both he that giveth his own virgin <em>daughter</em> in marriage doeth well; and he that giveth her not in marriage shall do better. <span class="ver">39</span>A wife is bound for so long time as her husband liveth; but if the husband be dead, she is free to be married to whom she will; only in the Lord. <span class="ver">40</span>But she is M
happier if she abide as she is, after my judgment: and I think that I also have the Spirit of God.</p>
		<h2 id="c8">8</h2>
		<p> <span class="ver">1</span>Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffeth up, but love edifieth. <span class="ver">2</span>If any man thinketh that he knoweth anything, he knoweth not yet as he ought to know; <span class="ver">3</span>but if any man loveth God, the same is known by him. <span class="ver">4</span>Concerning therefore the M
eating of things sacrificed to idols, we know that no idol is <em>anything</em> in the world, and that there is no God but one. <span class="ver">5</span>For though there be that are called gods, whether in heaven or on earth; as there are gods many, and lords many; <span class="ver">6</span>yet to us there is one God, the Father, of whom are all things, and we unto him; and one Lord, Jesus Christ, through whom are all things, and we through him. <span class="ver">7</span>Howbeit there is not in all men that knowleM
dge: but some, being used until now to the idol, eat as <em>of</em> a thing sacrificed to an idol; and their conscience being weak is defiled. <span class="ver">8</span>But food will not commend us to God: neither, if we eat not, are we the worse; nor, if we eat, are we the better. <span class="ver">9</span>But take heed lest by any means this liberty of yours become a stumblingblock to the weak. <span class="ver">10</span>For if a man see thee who hast knowledge sitting at meat in an idol
s temple, will not his M
conscience, if he is weak, be emboldened to eat things sacrificed to idols? <span class="ver">11</span>For through thy knowledge he that is weak perisheth, the brother for whose sake Christ died. <span class="ver">12</span>And thus, sinning against the brethren, and wounding their conscience when it is weak, ye sin against Christ. <span class="ver">13</span>Wherefore, if meat causeth my brother to stumble, I will eat no flesh for evermore, that I cause not my brother to stumble.</p>
		<h2 id="c9">9</h2>
an class="ver">1</span>Am I not free? am I not an apostle? have I not seen Jesus our Lord? are not ye my work in the Lord? <span class="ver">2</span>If to others I am not an apostle, yet at least I am to you; for the seal of mine apostleship are ye in the Lord. <span class="ver">3</span>My defence to them that examine me is this. <span class="ver">4</span>Have we no right to eat and to drink? <span class="ver">5</span>Have we no right to lead about a wife that is a believer, even as the rest of the apostles, and thM
e brethren of the Lord, and Cephas? <span class="ver">6</span>Or I only and Barnabas, have we not a right to forbear working? <span class="ver">7</span>What soldier ever serveth at his own charges? who planteth a vineyard, and eateth not the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? <span class="ver">8</span>Do I speak these things after the manner of men? or saith not the law also the same? <span class="ver">9</span>For it is written in the law of Moses, Thou shalt not muzzle M
the ox when he treadeth out the corn. Is it for the oxen that God careth, <span class="ver">10</span>or saith he it assuredly for our sake? Yea, for our sake it was written: because he that ploweth ought to plow in hope, and he that thresheth, <em>to thresh</em> in hope of partaking. <span class="ver">11</span>If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things? <span class="ver">12</span>If others partake of <em>this</em> right over you, do not we yet more? Nevertheless M
we did not use this right; but we bear all things, that we may cause no hindrance to the gospel of Christ. <span class="ver">13</span>Know ye not that they that minister about sacred things eat <em>of</em> the things of the temple, <em>and</em> they that wait upon the altar have their portion with the altar? <span class="ver">14</span>Even so did the Lord ordain that they that proclaim the gospel should live of the gospel. <span class="ver">15</span>But I have used none of these things: and I write not these thingsM
 that it may be so done in my case; for <em>it were</em> good for me rather to die, than that any man should make my glorying void. <span class="ver">16</span>For if I preach the gospel, I have nothing to glory of; for necessity is laid upon me; for woe is unto me, if I preach not the gospel. <span class="ver">17</span>For if I do this of mine own will, I have a reward: but if not of mine own will, I have a stewardship intrusted to me. <span class="ver">18</span>What then is my reward? That, when I preach the gospeM
l, I may make the gospel without charge, so as not to use to the full my right in the gospel. <span class="ver">19</span>For though I was free from all <em>men</em>, I brought myself under bondage to all, that I might gain the more. <span class="ver">20</span>And to the Jews I became as a Jew, that I might gain Jews; to them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law; <span class="ver">21</span>to them that are without law, as without law,M
 not being without law to God, but under law to Christ, that I might gain them that are without law. <span class="ver">22</span>To the weak I became weak, that I might gain the weak: I am become all things to all men, that I may by all means save some. <span class="ver">23</span>And I do all things for the gospel
s sake, that I may be a joint partaker thereof. <span class="ver">24</span>Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain. <span class="verM
">25</span>And every man that striveth in the games exerciseth self-control in all things. Now they <em>do it</em> to receive a corruptible crown; but we an incorruptible. <span class="ver">26</span>I therefore so run, as not uncertainly; so fight I, as not beating the air: <span class="ver">27</span>but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected.</p>
		<h2 id="c10">10</h2>
		<p> <span class="ver">1</span>For I would not, brethM
ren, have you ignorant, that our fathers were all under the cloud, and all passed through the sea; <span class="ver">2</span>and were all baptized unto Moses in the cloud and in the sea; <span class="ver">3</span>and did all eat the same spiritual food; <span class="ver">4</span>and did all drink the same spiritual drink: for they drank of a spiritual rock that followed them: and the rock was Christ. <span class="ver">5</span>Howbeit with most of them God was not well pleased: for they were overthrown in the wilderM
ness. <span class="ver">6</span>Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. <span class="ver">7</span>Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. <span class="ver">8</span>Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. <span class="ver">9</span>Neither let us make trial of the Lord, as some of them made trial, aM
nd perished by the serpents. <span class="ver">10</span>Neither murmur ye, as some of them murmured, and perished by the destroyer. <span class="ver">11</span>Now these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come. <span class="ver">12</span>Wherefore let him that thinketh he standeth take heed lest he fall. <span class="ver">13</span>There hath no temptation taken you but such as man can bear: but God is faithful, who will not sufferM
 you to be tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it.</p>
		<p> <span class="ver">14</span>Wherefore, my beloved, flee from idolatry. <span class="ver">15</span>I speak as to wise men; judge ye what I say. <span class="ver">16</span>The cup of blessing which we bless, is it not a communion of the blood of Christ? The bread which we break, is it not a communion of the body of Christ? <span class="ver">17</span>seeing that we, who are mM
any, are one bread, one body: for we all partake of the one bread. <span class="ver">18</span>Behold Israel after the flesh: have not they that eat the sacrifices communion with the altar? <span class="ver">19</span>What say I then? that a thing sacrificed to idols is anything, or that an idol is anything? <span class="ver">20</span>But <em>I say</em>, that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God: and I would not that ye should have communion with demons. <span class="ver">M
21</span>Ye cannot drink the cup of the Lord, and the cup of demons: ye cannot partake of the table of the Lord, and of the table of demons. <span class="ver">22</span>Or do we provoke the Lord to jealousy? are we stronger than he?</p>
		<p> <span class="ver">23</span>All things are lawful; but not all things are expedient. All things are lawful; but not all things edify. <span class="ver">24</span>Let no man seek his own, but <em>each</em> his neighbor
s <em>good</em>. <span class="ver">25</span>Whatsoever is sM
old in the shambles, eat, asking no question for conscience
 sake; <span class="ver">26</span>for the earth is the Lord
s, and the fulness thereof. <span class="ver">27</span>If one of them that believe not biddeth you <em>to a feast</em>, and ye are disposed to go; whatsoever is set before you, eat, asking no question for conscience
 sake. <span class="ver">28</span>But if any man say unto you, This hath been offered in sacrifice, eat not, for his sake that showed it, and for conscience
 sake: <span class=M
"ver">29</span>conscience, I say, not thine own, but the other
s; for why is my liberty judged by another conscience? <span class="ver">30</span>If I partake with thankfulness, why am I evil spoken of for that for which I give thanks? <span class="ver">31</span>Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. <span class="ver">32</span>Give no occasion of stumbling, either to Jews, or to Greeks, or to the church of God: <span class="ver">33</span>even as I also please all men iM
n all things, not seeking mine own profit, but the <em>profit</em> of the many, that they may be saved.</p>
		<h2 id="c11">11</h2>
		<p> <span class="ver">1</span>Be ye imitators of me, even as I also am of Christ.</p>
		<p> <span class="ver">2</span>Now I praise you that ye remember me in all things, and hold fast the traditions, even as I delivered them to you. <span class="ver">3</span>But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of ChristM
 is God. <span class="ver">4</span>Every man praying or prophesying, having his head covered, dishonoreth his head. <span class="ver">5</span>But every woman praying or prophesying with her head unveiled dishonoreth her head; for it is one and the same thing as if she were shaven. <span class="ver">6</span>For if a woman is not veiled, let her also be shorn: but if it is a shame to a woman to be shorn or shaven, let her be veiled. <span class="ver">7</span>For a man indeed ought not to have his head veiled, forasmuM
ch as he is the image and glory of God: but the woman is the glory of the man. <span class="ver">8</span>For the man is not of the woman; but the woman of the man: <span class="ver">9</span>for neither was the man created for the woman; but the woman for the man: <span class="ver">10</span>for this cause ought the woman to have <em>a sign of</em> authority on her head, because of the angels. <span class="ver">11</span>Nevertheless, neither is the woman without the man, nor the man without the woman, in the Lord. <sM
pan class="ver">12</span>For as the woman is of the man, so is the man also by the woman; but all things are of God. <span class="ver">13</span>Judge ye in yourselves: is it seemly that a woman pray unto God unveiled? <span class="ver">14</span>Doth not even nature itself teach you, that, if a man have long hair, it is a dishonor to him? <span class="ver">15</span>But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. <span class="ver">16</span>But if any man seemeth to be coM
ntentious, we have no such custom, neither the churches of God.</p>
		<p> <span class="ver">17</span>But in giving you this charge, I praise you not, that ye come together not for the better but for the worse. <span class="ver">18</span>For first of all, when ye come together in the church, I hear that divisions exist among you; and I partly believe it. <span class="ver">19</span>For there must be also factions among you, that they that are approved may be made manifest among you. <span class="ver">20</span>When tM
herefore ye assemble yourselves together, it is not possible to eat the Lord
s supper: <span class="ver">21</span>for in your eating each one taketh before <em>other</em> his own supper; and one is hungry, and another is drunken. <span class="ver">22</span>What, have ye not houses to eat and to drink in? or despise ye the church of God, and put them to shame that have not? What shall I say to you? shall I praise you? In this I praise you not. <span class="ver">23</span>For I received of the Lord that which also IM
 delivered unto you, that the Lord Jesus in the night in which he was betrayed took bread; <span class="ver">24</span>and when he had given thanks, he brake it, and said, This is my body, which is for you: this do in remembrance of me. <span class="ver">25</span>In like manner also the cup, after supper, saying, This cup is the new covenant in my blood: this do, as often as ye drink <em>it</em>, in remembrance of me. <span class="ver">26</span>For as often as ye eat this bread, and drink the cup, ye proclaim the LoM
s death till he come. <span class="ver">27</span>Wherefore whosoever shall eat the bread or drink the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. <span class="ver">28</span>But let a man prove himself, and so let him eat of the bread, and drink of the cup. <span class="ver">29</span>For he that eateth and drinketh, eateth and drinketh judgment unto himself, if he discern not the body. <span class="ver">30</span>For this cause many among you are weak and sickly,M
 and not a few sleep. <span class="ver">31</span>But if we discerned ourselves, we should not be judged. <span class="ver">32</span>But when we are judged, we are chastened of the Lord, that we may not be condemned with the world. <span class="ver">33</span>Wherefore, my brethren, when ye come together to eat, wait one for another. <span class="ver">34</span>If any man is hungry, let him eat at home; that your coming together be not unto judgment. And the rest will I set in order whensoever I come.</p>
		<p> <span class="ver">1</span>Now concerning spiritual <em>gifts</em>, brethren, I would not have you ignorant. <span class="ver">2</span>Ye know that when ye were Gentiles <em>ye were</em> led away unto those dumb idols, howsoever ye might be led. <span class="ver">3</span>Wherefore I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema; and no man can say, Jesus is Lord, but in the Holy Spirit.</p>
		<p> <span class="ver">4</span>Now there are diversities of giftM
s, but the same Spirit. <span class="ver">5</span>And there are diversities of ministrations, and the same Lord. <span class="ver">6</span>And there are diversities of workings, but the same God, who worketh all things in all. <span class="ver">7</span>But to each one is given the manifestation of the Spirit to profit withal. <span class="ver">8</span>For to one is given through the Spirit the word of wisdom; and to another the word of knowledge, according to the same Spirit: <span class="ver">9</span>to another faM
ith, in the same Spirit; and to another gifts of healings, in the one Spirit; <span class="ver">10</span>and to another workings of miracles; and to another prophecy; and to another discernings of spirits: to another <em>divers</em> kinds of tongues; and to another the interpretation of tongues: <span class="ver">11</span>but all these worketh the one and the same Spirit, dividing to each one severally even as he will.</p>
		<p> <span class="ver">12</span>For as the body is one, and hath many members, and all the M
members of the body, being many, are one body; so also is Christ. <span class="ver">13</span>For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free; and were all made to drink of one Spirit. <span class="ver">14</span>For the body is not one member, but many. <span class="ver">15</span>If the foot shall say, Because I am not the hand, I am not of the body; it is not therefore not of the body. <span class="ver">16</span>And if the ear shall say, Because I am not the eye, IM
 am not of the body; it is not therefore not of the body. <span class="ver">17</span>If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? <span class="ver">18</span>But now hath God set the members each one of them in the body, even as it pleased him. <span class="ver">19</span>And if they were all one member, where were the body? <span class="ver">20</span>But now they are many members, but one body. <span class="ver">21</span>And the eye cannot say to the handM
, I have no need of thee: or again the head to the feet, I have no need of you. <span class="ver">22</span>Nay, much rather, those members of the body which seem to be more feeble are necessary: <span class="ver">23</span>and those <em>parts</em> of the body, which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely <em>parts</em> have more abundant comeliness; <span class="ver">24</span>whereas our comely <em>parts</em> have no need: but God tempered the body together, giving M
more abundant honor to that <em>part</em> which lacked; <span class="ver">25</span>that there should be no schism in the body; but <em>that</em> the members should have the same care one for another. <span class="ver">26</span>And whether one member suffereth, all the members suffer with it; or <em>one</em> member is honored, all the members rejoice with it. <span class="ver">27</span>Now ye are the body of Christ, and severally members thereof. <span class="ver">28</span>And God hath set some in the church, first M
apostles, secondly prophets, thirdly teachers, then miracles, then gifts of healings, helps, governments, <em>divers</em> kinds of tongues. <span class="ver">29</span>Are all apostles? are all prophets? are all teachers? are all <em>workers of</em> miracles? <span class="ver">30</span>have all gifts of healings? do all speak with tongues? do all interpret? <span class="ver">31</span>But desire earnestly the greater gifts. And moreover a most excellent way show I unto you.</p>
		<h2 id="c13">13</h2>
ass="ver">1</span>If I speak with the tongues of men and of angels, but have not love, I am become sounding brass, or a clanging cymbal. <span class="ver">2</span>And if I have <em>the gift of</em> prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but have not love, I am nothing. <span class="ver">3</span>And if I bestow all my goods to feed <em>the poor</em>, and if I give my body to be burned, but have not love, it profiteth me nothing. <span class="ver">4</spM
an>Love suffereth long, <em>and</em> is kind; love envieth not; love vaunteth not itself, is not puffed up, <span class="ver">5</span>doth not behave itself unseemly, seeketh not its own, is not provoked, taketh not account of evil; <span class="ver">6</span>rejoiceth not in unrighteousness, but rejoiceth with the truth; <span class="ver">7</span>beareth all things, believeth all things, hopeth all things, endureth all things. <span class="ver">8</span>Love never faileth: but whether <em>there be</em> prophecies, tM
hey shall be done away; whether <em>there be</em> tongues, they shall cease; whether <em>there be</em> knowledge, it shall be done away. <span class="ver">9</span>For we know in part, and we prophesy in part; <span class="ver">10</span>but when that which is perfect is come, that which is in part shall be done away. <span class="ver">11</span>When I was a child, I spake as a child, I felt as a child, I thought as a child: now that I am become a man, I have put away childish things. <span class="ver">12</span>For noM
w we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know fully even as also I was fully known. <span class="ver">13</span>But now abideth faith, hope, love, these three; and the greatest of these is love.</p>
		<h2 id="c14">14</h2>
		<p> <span class="ver">1</span>Follow after love; yet desire earnestly spiritual <em>gifts</em>, but rather that ye may prophesy. <span class="ver">2</span>For he that speaketh in a tongue speaketh not unto men, but unto God; for no man understandM
eth; but in the spirit he speaketh mysteries. <span class="ver">3</span>But he that prophesieth speaketh unto men edification, and exhortation, and consolation. <span class="ver">4</span>He that speaketh in a tongue edifieth himself; but he that prophesieth edifieth the church. <span class="ver">5</span>Now I would have you all speak with tongues, but rather that ye should prophesy: and greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying. <spaM
n class="ver">6</span>But now, brethren, if I come unto you speaking with tongues, what shall I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching? <span class="ver">7</span>Even things without life, giving a voice, whether pipe or harp, if they give not a distinction in the sounds, how shall it be known what is piped or harped? <span class="ver">8</span>For if the trumpet give an uncertain voice, who shall prepare himself for war? <span class="ver">9</M
span>So also ye, unless ye utter by the tongue speech easy to be understood, how shall it be known what is spoken? for ye will be speaking into the air. <span class="ver">10</span>There are, it may be, so many kinds of voices in the world, and no <em>kind</em> is without signification. <span class="ver">11</span>If then I know not the meaning of the voice, I shall be to him that speaketh a barbarian, and he that speaketh will be a barbarian unto me. <span class="ver">12</span>So also ye, since ye are zealous of spiM
ritual <em>gifts</em>, seek that ye may abound unto the edifying of the church. <span class="ver">13</span>Wherefore let him that speaketh in a tongue pray that he may interpret. <span class="ver">14</span>For if I pray in a tongue, my spirit prayeth, but my understanding is unfruitful. <span class="ver">15</span>What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. <span class="ver">16</span>Else if thou M
bless with the spirit, how shall he that filleth the place of the unlearned say the Amen at thy giving of thanks, seeing he knoweth not what thou sayest? <span class="ver">17</span>For thou verily givest thanks well, but the other is not edified. <span class="ver">18</span>I thank God, I speak with tongues more than you all: <span class="ver">19</span>howbeit in the church I had rather speak five words with my understanding, that I might instruct others also, than ten thousand words in a tongue.</p>
ass="ver">20</span>Brethren, be not children in mind: yet in malice be ye babes, but in mind be men. <span class="ver">21</span>In the law it is written, By men of strange tongues and by the lips of strangers will I speak unto this people; and not even thus will they hear me, saith the Lord. <span class="ver">22</span>Wherefore tongues are for a sign, not to them that believe, but to the unbelieving: but prophesying <em>is for a sign</em>, not to the unbelieving, but to them that believe. <span class="ver">23</spanM
>If therefore the whole church be assembled together and all speak with tongues, and there come in men unlearned or unbelieving, will they not say that ye are mad? <span class="ver">24</span>But if all prophesy, and there come in one unbelieving or unlearned, he is reproved by all, he is judged by all; <span class="ver">25</span>the secrets of his heart are made manifest; and so he will fall down on his face and worship God, declaring that God is among you indeed.</p>
		<p> <span class="ver">26</span>What is it thM
en, brethren? When ye come together, each one hath a psalm, hath a teaching, hath a revelation, hath a tongue, hath an interpretation. Let all things be done unto edifying. <span class="ver">27</span>If any man speaketh in a tongue, <em>let it be</em> by two, or at the most three, and <em>that</em> in turn; and let one interpret: <span class="ver">28</span>but if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. <span class="ver">29</span>And let the prophets speM
ak <em>by</em> two or three, and let the others discern. <span class="ver">30</span>But if a revelation be made to another sitting by, let the first keep silence. <span class="ver">31</span>For ye all can prophesy one by one, that all may learn, and all may be exhorted; <span class="ver">32</span>and the spirits of the prophets are subject to the prophets; <span class="ver">33</span>for God is not <em>a God</em> of confusion, but of peace.</p>
		<p>As in all the churches of the saints, <span class="ver">34</span>lM
et the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law. <span class="ver">35</span>And if they would learn anything, let them ask their own husbands at home: for it is shameful for a woman to speak in the church. <span class="ver">36</span>What? was it from you that the word of God went forth? or came it unto you alone?</p>
		<p> <span class="ver">37</span>If any man thinketh himself to be a prophet, or spiritual, let him take knoM
wledge of the things which I write unto you, that they are the commandment of the Lord. <span class="ver">38</span>But if any man is ignorant, let him be ignorant.</p>
		<p> <span class="ver">39</span>Wherefore, my brethren, desire earnestly to prophesy, and forbid not to speak with tongues. <span class="ver">40</span>But let all things be done decently and in order.</p>
		<h2 id="c15">15</h2>
		<p> <span class="ver">1</span>Now I make known unto you brethren, the gospel which I preached unto you, which also ye M
received, wherein also ye stand, <span class="ver">2</span>by which also ye are saved, if ye hold fast the word which I preached unto you, except ye believed in vain. <span class="ver">3</span>For I delivered unto you first of all that which also I received: that Christ died for our sins according to the scriptures; <span class="ver">4</span>and that he was buried; and that he hath been raised on the third day according to the scriptures; <span class="ver">5</span>and that he appeared to Cephas; then to the twelve;M
 <span class="ver">6</span>then he appeared to above five hundred brethren at once, of whom the greater part remain until now, but some are fallen asleep; <span class="ver">7</span>then he appeared to James; then to all the apostles; <span class="ver">8</span>and last of all, as to the <em>child</em> untimely born, he appeared to me also. <span class="ver">9</span>For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. <span class="ver">10</span>But by tM
he grace of God I am what I am: and his grace which was bestowed upon me was not found vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me. <span class="ver">11</span>Whether then <em>it be</em> I or they, so we preach, and so ye believed.</p>
		<p> <span class="ver">12</span>Now if Christ is preached that he hath been raised from the dead, how say some among you that there is no resurrection of the dead? <span class="ver">13</span>But if there is no resurrection ofM
 the dead, neither hath Christ been raised: <span class="ver">14</span>and if Christ hath not been raised, then is our preaching vain, your faith also is vain. <span class="ver">15</span>Yea, and we are found false witnesses of God; because we witnessed of God that he raised up Christ: whom he raised not up, if so be that the dead are not raised. <span class="ver">16</span>For if the dead are not raised, neither hath Christ been raised: <span class="ver">17</span>and if Christ hath not been raised, your faith is vaM
in; ye are yet in your sins. <span class="ver">18</span>Then they also that are fallen asleep in Christ have perished. <span class="ver">19</span>If we have only hoped in Christ in this life, we are of all men most pitiable.</p>
		<p> <span class="ver">20</span>But now hath Christ been raised from the dead, the firstfruits of them that are asleep. <span class="ver">21</span>For since by man <em>came</em> death, by man <em>came</em> also the resurrection of the dead. <span class="ver">22</span>For as in Adam all diM
e, so also in Christ shall all be made alive. <span class="ver">23</span>But each in his own order: Christ the firstfruits; then they that are Christ
s, at his coming. <span class="ver">24</span>Then <em>cometh</em> the end, when he shall deliver up the kingdom to God, even the Father; when he shall have abolished all rule and all authority and power. <span class="ver">25</span>For he must reign, till he hath put all his enemies under his feet. <span class="ver">26</span>The last enemy that shall be abolished is M
death. <span class="ver">27</span>For, He put all things in subjection under his feet. But when he saith, All things are put in subjection, it is evident that he is excepted who did subject all things unto him. <span class="ver">28</span>And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all.</p>
		<p> <span class="ver">29</span>Else what shall they do that are baptized for the dead? If the dead are not M
raised at all, why then are they baptized for them? <span class="ver">30</span>why do we also stand in jeopardy every hour? <span class="ver">31</span>I protest by that glorying in you, brethren, which I have in Christ Jesus our Lord, I die daily. <span class="ver">32</span>If after the manner of men I fought with beasts at Ephesus, what doth it profit me? If the dead are not raised, let us eat and drink, for to-morrow we die. <span class="ver">33</span>Be not deceived: Evil companionships corrupt good morals. <spaM
n class="ver">34</span>Awake to soberness righteously, and sin not; for some have no knowledge of God: I speak <em>this</em> to move you to shame.</p>
		<p> <span class="ver">35</span>But some one will say, How are the dead raised? and with what manner of body do they come? <span class="ver">36</span>Thou foolish one, that which thou thyself sowest is not quickened except it die: <span class="ver">37</span>and that which thou sowest, thou sowest not the body that shall be, but a bare grain, it may chance of wheat,M
 or of some other kind; <span class="ver">38</span>but God giveth it a body even as it pleased him, and to each seed a body of its own. <span class="ver">39</span>All flesh is not the same flesh: but there is one <em>flesh</em> of men, and another flesh of beasts, and another flesh of birds, and another of fishes. <span class="ver">40</span>There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the <em>glory</em> of the terrestrial is another. <span class="ver">41</span>M
There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. <span class="ver">42</span>So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: <span class="ver">43</span>it is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: <span class="ver">44</span>it is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a sM
piritual <em>body</em>. <span class="ver">45</span>So also it is written, The first man Adam became a living soul. The last Adam <em>became</em> a life-giving spirit. <span class="ver">46</span>Howbeit that is not first which is spiritual, but that which is natural; then that which is spiritual. <span class="ver">47</span>The first man is of the earth, earthy: the second man is of heaven. <span class="ver">48</span>As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also thatM
 are heavenly. <span class="ver">49</span>And as we have borne the image of the earthy, we shall also bear the image of the heavenly.</p>
		<p> <span class="ver">50</span>Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. <span class="ver">51</span>Behold, I tell you a mystery: We all shall not sleep, but we shall all be changed, <span class="ver">52</span>in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sM
ound, and the dead shall be raised incorruptible, and we shall be changed. <span class="ver">53</span>For this corruptible must put on incorruption, and this mortal must put on immortality. <span class="ver">54</span>But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the saying that is written, Death is swallowed up in victory. <span class="ver">55</span>O death, where is thy victory? O death, where is thy sting? <span class="ver">56</spaM
n>The sting of death is sin; and the power of sin is the law: <span class="ver">57</span>but thanks be to God, who giveth us the victory through our Lord Jesus Christ. <span class="ver">58</span>Wherefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not vain in the Lord.</p>
		<h2 id="c16">16</h2>
		<p> <span class="ver">1</span>Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also doM
 ye. <span class="ver">2</span>Upon the first day of the week let each one of you lay by him in store, as he may prosper, that no collections be made when I come. <span class="ver">3</span>And when I arrive, whomsoever ye shall approve, them will I send with letters to carry your bounty unto Jerusalem: <span class="ver">4</span>and if it be meet for me to go also, they shall go with me. <span class="ver">5</span>But I will come unto you, when I shall have passed through Macedonia; for I pass through Macedonia; <spaM
n class="ver">6</span>but with you it may be that I shall abide, or even winter, that ye may set me forward on my journey whithersoever I go. <span class="ver">7</span>For I do not wish to see you now by the way; for I hope to tarry a while with you, if the Lord permit. <span class="ver">8</span>But I will tarry at Ephesus until Pentecost; <span class="ver">9</span>for a great door and effectual is opened unto me, and there are many adversaries.</p>
		<p> <span class="ver">10</span>Now if Timothy come, see that heM
 be with you without fear; for he worketh the work of the Lord, as I also do: <span class="ver">11</span>let no man therefore despise him. But set him forward on his journey in peace, that he may come unto me: for I expect him with the brethren. <span class="ver">12</span>But as touching Apollos the brother, I besought him much to come unto you with the brethren: and it was not at all <em>his</em> will to come now; but he will come when he shall have opportunity.</p>
		<p> <span class="ver">13</span>Watch ye, stanM
d fast in the faith, quit you like men, be strong. <span class="ver">14</span>Let all that ye do be done in love.</p>
		<p> <span class="ver">15</span>Now I beseech you, brethren (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have set themselves to minister unto the saints), <span class="ver">16</span>that ye also be in subjection unto such, and to every one that helpeth in the work and laboreth. <span class="ver">17</span>And I rejoice at the coming of Stephanas and FortunatuM
s and Achaicus: for that which was lacking on your part they supplied. <span class="ver">18</span>For they refreshed my spirit and yours: acknowledge ye therefore them that are such.</p>
		<p> <span class="ver">19</span>The churches of Asia salute you. Aquila and Prisca salute you much in the Lord, with the church that is in their house. <span class="ver">20</span>All the brethren salute you. Salute one another with a holy kiss.</p>
		<p> <span class="ver">21</span>The salutation of me Paul with mine own hand. <sM
pan class="ver">22</span>If any man loveth not the Lord, let him be anathema. Maranatha. <span class="ver">23</span>The grace of the Lord Jesus Christ be with you. <span class="ver">24</span>My love be with you all in Christ Jesus. Amen.</p>
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
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	<title>ROMANS</title>
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t-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
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				<text x="500" y="730" font-family="serif" font-size="40" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">THE EPISM
TLE OF PAUL TO THE</text>
				<text x="500" y="800" font-family="serif" font-size="80" font-weight="bold" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">ROMANS</text>
			<span>THE EPISTLE OF PAUL TO THE</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
				<li><a href="#c5">5</a></li>
				<li><a href="#c6">6</a></li>
				<li><a href="#c7">7</a></li>
				<li><a href="#c8">8</a></li>
				<li><a href="#c9">9</a></li>
				<li><a href="#c10">10</a></li>
				<li><a href="#c11">11</a></li>
				<li><a href="#c12">12</a></li>
				<li><a href="#c13">13</a></li>
				<li><a href="#c14">14</a></li>
				<li><a href="#c15">15</a></li>
				<li><a href="#c16">16</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</span>Paul, a servant of Jesus Christ, called <em>to be</em> anM
 apostle, separated unto the gospel of God, <span class="ver">2</span>which he promised afore through his prophets in the holy scriptures, <span class="ver">3</span>concerning his Son, who was born of the seed of David according to the flesh, <span class="ver">4</span>who was declared <em>to be</em> the Son of God with power, according to the spirit of holiness, by the resurrection from the dead; <em>even</em> Jesus Christ our Lord, <span class="ver">5</span>through whom we received grace and apostleship, unto obedM
ience of faith among all the nations, for his name
s sake; <span class="ver">6</span>among whom are ye also, called <em>to be</em> Jesus Christ
s: <span class="ver">7</span>to all that are in Rome, beloved of God, called <em>to be</em> saints: Grace to you and peace from God our Father and the Lord Jesus Christ.</p>
		<p> <span class="ver">8</span>First, I thank my God through Jesus Christ for you all, that your faith is proclaimed throughout the whole world. <span class="ver">9</span>For God is my witness, whM
om I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you, always in my prayers <span class="ver">10</span>making request, if by any means now at length I may be prospered by the will of God to come unto you. <span class="ver">11</span>For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; <span class="ver">12</span>that is, that I with you may be comforted in you, each of us by the other
s faith, both yours and mine. <span class="verM
">13</span>And I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the Gentiles. <span class="ver">14</span>I am debtor both to Greeks and to Barbarians, both to the wise and to the foolish. <span class="ver">15</span>So, as much as in me is, I am ready to preach the gospel to you also that are in Rome.</p>
		<p> <span class="ver">16</span>For I am not ashamed of the gospel: for it is the M
power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. <span class="ver">17</span>For therein is revealed a righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith.</p>
		<p> <span class="ver">18</span>For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness; <span class="ver">19</span>because that which is known of God is manifest in them; for God mM
anifested it unto them. <span class="ver">20</span>For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, <em>even</em> his everlasting power and divinity; that they may be without excuse: <span class="ver">21</span>because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened. <span class="ver">22</span>Professing themselves to be wise, they becamM
e fools, <span class="ver">23</span>and changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed beasts, and creeping things.</p>
		<p> <span class="ver">24</span>Wherefore God gave them up in the lusts of their hearts unto uncleanness, that their bodies should be dishonored among themselves: <span class="ver">25</span>for that they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed foM
		<p> <span class="ver">26</span>For this cause God gave them up unto vile passions: for their women changed the natural use into that which is against nature: <span class="ver">27</span>and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was due.</p>
		<p> <span class="ver">28</span>And even as they refused to have God in <em>their</em> knowleM
dge, God gave them up unto a reprobate mind, to do those things which are not fitting; <span class="ver">29</span>being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, <span class="ver">30</span>backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, <span class="ver">31</span>without understanding, covenant-breakers, without natural affection, unmerciful: <span class="ver">32</sM
pan>who, knowing the ordinance of God, that they that practise such things are worthy of death, not only do the same, but also consent with them that practise them.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest dost practise the same things. <span class="ver">2</span>And we know that the judgment of God is according to truth against them that practiM
se such things. <span class="ver">3</span>And reckonest thou this, O man, who judgest them that practise such things, and doest the same, that thou shalt escape the judgment of God? <span class="ver">4</span>Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance? <span class="ver">5</span>but after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of GM
od; <span class="ver">6</span>who will render to every man according to his works: <span class="ver">7</span>to them that by patience in well-doing seek for glory and honor and incorruption, eternal life: <span class="ver">8</span>but unto them that are factious, and obey not the truth, but obey unrighteousness, <em>shall be</em> wrath and indignation, <span class="ver">9</span>tribulation and anguish, upon every soul of man that worketh evil, of the Jew first, and also of the Greek; <span class="ver">10</span>but M
glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek: <span class="ver">11</span>for there is no respect of persons with God. <span class="ver">12</span>For as many as have sinned without the law shall also perish without the law: and as many as have sinned under the law shall be judged by the law; <span class="ver">13</span>for not the hearers of the law are just before God, but the doers of the law shall be justified; <span class="ver">14</span>(for when Gentiles that M
have not the law do by nature the things of the law, these, not having the law, are the law unto themselves; <span class="ver">15</span>in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing <em>them</em>); <span class="ver">16</span>in the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ.</p>
		<p> <span class="ver">17</span>But if thou bearest the name of a Jew, anM
d restest upon the law, and gloriest in God, <span class="ver">18</span>and knowest his will, and approvest the things that are excellent, being instructed out of the law, <span class="ver">19</span>and art confident that thou thyself art a guide of the blind, a light of them that are in darkness, <span class="ver">20</span>a corrector of the foolish, a teacher of babes, having in the law the form of knowledge and of the truth; <span class="ver">21</span>thou therefore that teachest another, teachest thou not thyseM
lf? thou that preachest a man should not steal, dost thou steal? <span class="ver">22</span>thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou rob temples? <span class="ver">23</span>thou who gloriest in the law, through thy transgression of the law dishonorest thou God? <span class="ver">24</span>For the name of God is blasphemed among the Gentiles because of you, even as it is written. <span class="ver">25</span>For circumcision indeed profiteth, if M
thou be a doer of the law: but if thou be a transgressor of the law, thy circumcision is become uncircumcision. <span class="ver">26</span>If therefore the uncircumcision keep the ordinances of the law, shall not his uncircumcision be reckoned for circumcision? <span class="ver">27</span>and shall not the uncircumcision which is by nature, if it fulfil the law, judge thee, who with the letter and circumcision art a transgressor of the law? <span class="ver">28</span>For he is not a Jew who is one outwardly; neitherM
 is that circumcision which is outward in the flesh: <span class="ver">29</span>but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>What advantage then hath the Jew? or what is the profit of circumcision? <span class="ver">2</span>Much every way: first of all, that they were intrusted with the oracles of God. <span class="ver">3</span>For what if some were withoM
ut faith? shall their want of faith make of none effect the faithfulness of God? <span class="ver">4</span>God forbid: yea, let God be found true, but every man a liar; as it is written,</p>
		<p class="q">That thou mightest be justified in thy words,</p>
		<p class="q">And mightest prevail when thou comest into judgment.</p>
		<p class="mm"> <span class="ver">5</span>But if our unrighteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who visiteth with wrath? (I speak after the M
manner of men.) <span class="ver">6</span>God forbid: for then how shall God judge the world? <span class="ver">7</span>But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner? <span class="ver">8</span>and why not (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.</p>
		<p> <span class="ver">9</span>What then? are we better than they? No, in no wise: for we before laid to the charge both M
of Jews and Greeks, that they are all under sin; <span class="ver">10</span>as it is written,</p>
		<p class="q">There is none righteous, no, not one;</p>
		<p class="q"> <span class="ver">11</span>There is none that understandeth,</p>
		<p class="q">There is none that seeketh after God;</p>
		<p class="q"> <span class="ver">12</span>They have all turned aside, they are together become unprofitable;</p>
		<p class="q">There is none that doeth good, no, not so much as one:</p>
		<p class="q"> <span class="ver"M
>13</span>Their throat is an open sepulchre;</p>
		<p class="q">With their tongues they have used deceit:</p>
		<p class="q">The poison of asps is under their lips:</p>
		<p class="q"> <span class="ver">14</span>Whose mouth is full of cursing and bitterness:</p>
		<p class="q"> <span class="ver">15</span>Their feet are swift to shed blood;</p>
		<p class="q"> <span class="ver">16</span>Destruction and misery are in their ways;</p>
		<p class="q"> <span class="ver">17</span>And the way of peace have they not kM
		<p class="q"> <span class="ver">18</span>There is no fear of God before their eyes.</p>
		<p> <span class="ver">19</span>Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God: <span class="ver">20</span>because by the works of the law shall no flesh be justified in his sight; for through the law <em>cometh</em> the knowledge of sin.</p>
		<p> <span class="ver">21</span>M
But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets; <span class="ver">22</span>even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction; <span class="ver">23</span>for all have sinned, and fall short of the glory of God; <span class="ver">24</span>being justified freely by his grace through the redemption that is in Christ Jesus: <span class="ver">25</span>whom God set forth <em>to be</em> a pM
ropitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God; <span class="ver">26</span>for the showing, <em>I say</em>, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus. <span class="ver">27</span>Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith. <span class="ver">28</span>We reckon therefore thaM
t a man is justified by faith apart from the works of the law. <span class="ver">29</span>Or is God <em>the God</em> of Jews only? is he not <em>the God</em> of Gentiles also? Yea, of Gentiles also: <span class="ver">30</span>if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.</p>
		<p> <span class="ver">31</span>Do we then make the law of none effect through faith? God forbid: nay, we establish the law.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">M
1</span>What then shall we say that Abraham, our forefather, hath found according to the flesh? <span class="ver">2</span>For if Abraham was justified by works, he hath whereof to glory; but not toward God. <span class="ver">3</span>For what saith the scripture? And Abraham believed God, and it was reckoned unto him for righteousness. <span class="ver">4</span>Now to him that worketh, the reward is not reckoned as of grace, but as of debt. <span class="ver">5</span>But to him that worketh not, but believeth on him M
that justifieth the ungodly, his faith is reckoned for righteousness. <span class="ver">6</span>Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works, <span class="ver">7</span> <em>saying</em>,</p>
		<p class="q">Blessed are they whose iniquities are forgiven,</p>
		<p class="q">And whose sins are covered.</p>
		<p class="q"> <span class="ver">8</span>Blessed is the man to whom the Lord will not reckon sin.</p>
		<p class="mm"> <span class="ver">9</span>IsM
 this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckoned for righteousness. <span class="ver">10</span>How then was it reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision: <span class="ver">11</span>and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision: that he might be the father of all them that believe, though theyM
 be in uncircumcision, that righteousness might be reckoned unto them; <span class="ver">12</span>and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision. <span class="ver">13</span>For not through the law was the promise to Abraham or to his seed that he should be heir of the world, but through the righteousness of faith. <span class="ver">14</span>For if they that are of the law are heirs, faith M
is made void, and the promise is made of none effect: <span class="ver">15</span>for the law worketh wrath; but where there is no law, neither is there transgression. <span class="ver">16</span>For this cause <em>it is</em> of faith, that <em>it may be</em> according to grace; to the end that the promise may be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all <span class="ver">17</span>(as it is written, A father of many natioM
ns have I made thee) before him whom he believed, <em>even</em> God, who giveth life to the dead, and calleth the things that are not, as though they were. <span class="ver">18</span>Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, So shall thy seed be. <span class="ver">19</span>And without being weakened in faith he considered his own body now as good as dead (he being about a hundred years old), and the deadness of Sarah
b; <span class="ver">20</span>yet, looking unto the promise of God, he wavered not through unbelief, but waxed strong through faith, giving glory to God, <span class="ver">21</span>and being fully assured that what he had promised, he was able also to perform. <span class="ver">22</span>Wherefore also it was reckoned unto him for righteousness. <span class="ver">23</span>Now it was not written for his sake alone, that it was reckoned unto him; <span class="ver">24</span>but for our sake also, unto whom it shall be M
reckoned, who believe on him that raised Jesus our Lord from the dead, <span class="ver">25</span>who was delivered up for our trespasses, and was raised for our justification.</p>
		<h2 id="c5">5</h2>
		<p> <span class="ver">1</span>Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; <span class="ver">2</span>through whom also we have had our access by faith into this grace wherein we stand; and we rejoice in hope of the glory of God. <span class="ver">3</span>And not only sM
o, but we also rejoice in our tribulations: knowing that tribulation worketh stedfastness; <span class="ver">4</span>and stedfastness, approvedness; and approvedness, hope: <span class="ver">5</span>and hope putteth not to shame; because the love of God hath been shed abroad in our hearts through the Holy Spirit which was given unto us. <span class="ver">6</span>For while we were yet weak, in due season Christ died for the ungodly. <span class="ver">7</span>For scarcely for a righteous man will one die: for peradveM
nture for the good man some one would even dare to die. <span class="ver">8</span>But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us. <span class="ver">9</span>Much more then, being now justified by his blood, shall we be saved from the wrath <em>of God</em> through him. <span class="ver">10</span>For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, shall we be saved by his life; <span class="ver">11</span>M
and not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.</p>
		<p> <span class="ver">12</span>Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned:
 <span class="ver">13</span>for until the law sin was in the world; but sin is not imputed when there is no law. <span class="ver">14</span>Nevertheless death reigned from Adam until Moses, even over them that had nM
ot sinned after the likeness of Adam
s transgression, who is a figure of him that was to come. <span class="ver">15</span>But not as the trespass, so also <em>is</em> the free gift. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound unto the many. <span class="ver">16</span>And not as through one that sinned, <em>so</em> is the gift: for the judgment <em>came</em> of one unto condemnation, but the free gift <em>came</em> M
of many trespasses unto justification. <span class="ver">17</span>For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, <em>even</em> Jesus Christ. <span class="ver">18</span>So then as through one trespass <em>the judgment came</em> unto all men to condemnation; even so through one act of righteousness <em>the free gift came</em> unto all men to justification of life. <span class="vM
er">19</span>For as through the one man
s disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous. <span class="ver">20</span>And the law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly: <span class="ver">21</span>that, as sin reigned in death, even so might grace reign through righteousness unto eternal life through Jesus Christ our Lord.</p>
		<h2 id="c6">6</h2>
		<p> <span class="ver">1</spanM
>What shall we say then? Shall we continue in sin, that grace may abound? <span class="ver">2</span>God forbid. We who died to sin, how shall we any longer live therein? <span class="ver">3</span>Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death? <span class="ver">4</span>We were buried therefore with him through baptism into death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. <span class="ver">5M
</span>For if we have become united with <em>him</em> in the likeness of his death, we shall be also <em>in the likeness</em> of his resurrection; <span class="ver">6</span>knowing this, that our old man was crucified with <em>him</em>, that the body of sin might be done away, that so we should no longer be in bondage to sin; <span class="ver">7</span>for he that hath died is justified from sin. <span class="ver">8</span>But if we died with Christ, we believe that we shall also live with him; <span class="ver">9</sM
pan>knowing that Christ being raised from the dead dieth no more; death no more hath dominion over him. <span class="ver">10</span>For the death that he died, he died unto sin once: but the life that he liveth, he liveth unto God. <span class="ver">11</span>Even so reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus.</p>
		<p> <span class="ver">12</span>Let not sin therefore reign in your mortal body, that ye should obey the lusts thereof: <span class="ver">13</span>neither present yoM
ur members unto sin <em>as</em> instruments of unrighteousness; but present yourselves unto God, as alive from the dead, and your members <em>as</em> instruments of righteousness unto God. <span class="ver">14</span>For sin shall not have dominion over you: for ye are not under law, but under grace.</p>
		<p> <span class="ver">15</span>What then? shall we sin, because we are not under law, but under grace? God forbid. <span class="ver">16</span>Know ye not, that to whom ye present yourselves <em>as</em> servants uM
nto obedience, his servants ye are whom ye obey; whether of sin unto death, or of obedience unto righteousness? <span class="ver">17</span>But thanks be to God, that, whereas ye were servants of sin, ye became obedient from the heart to that form of teaching whereunto ye were delivered; <span class="ver">18</span>and being made free from sin, ye became servants of righteousness. <span class="ver">19</span>I speak after the manner of men because of the infirmity of your flesh: for as ye presented your members <em>asM
</em> servants to uncleanness and to iniquity unto iniquity, even so now present your members <em>as</em> servants to righteousness unto sanctification. <span class="ver">20</span>For when ye were servants of sin, ye were free in regard of righteousness. <span class="ver">21</span>What fruit then had ye at that time in the things whereof ye are now ashamed? for the end of those things is death. <span class="ver">22</span>But now being made free from sin and become servants to God, ye have your fruit unto sanctificaM
tion, and the end eternal life. <span class="ver">23</span>For the wages of sin is death; but the free gift of God is eternal life in Christ Jesus our Lord.</p>
		<h2 id="c7">7</h2>
		<p> <span class="ver">1</span>Or are ye ignorant, brethren (for I speak to men who know the law), that the law hath dominion over a man for so long time as he liveth? <span class="ver">2</span>For the woman that hath a husband is bound by law to the husband while he liveth; but if the husband die, she is discharged from the law of tM
he husband. <span class="ver">3</span>So then if, while the husband liveth, she be joined to another man, she shall be called an adulteress: but if the husband die, she is free from the law, so that she is no adulteress, though she be joined to another man. <span class="ver">4</span>Wherefore, my brethren, ye also were made dead to the law through the body of Christ; that ye should be joined to another, <em>even</em> to him who was raised from the dead, that we might bring forth fruit unto God. <span class="ver">5<M
/span>For when we were in the flesh, the sinful passions, which were through the law, wrought in our members to bring forth fruit unto death. <span class="ver">6</span>But now we have been discharged from the law, having died to that wherein we were held; so that we serve in newness of the spirit, and not in oldness of the letter.</p>
		<p> <span class="ver">7</span>What shall we say then? Is the law sin? God forbid. Howbeit, I had not known sin, except through the law: for I had not known coveting, except the lawM
 had said, Thou shalt not covet: <span class="ver">8</span>but sin, finding occasion, wrought in me through the commandment all manner of coveting: for apart from the law sin <em>is</em> dead. <span class="ver">9</span>And I was alive apart from the law once: but when the commandment came, sin revived, and I died; <span class="ver">10</span>and the commandment, which <em>was</em> unto life, this I found <em>to be</em> unto death: <span class="ver">11</span>for sin, finding occasion, through the commandment beguiledM
 me, and through it slew me. <span class="ver">12</span>So that the law is holy, and the commandment holy, and righteous, and good. <span class="ver">13</span>Did then that which is good become death unto me? God forbid. But sin, that it might be shown to be sin, by working death to me through that which is good;
that through the commandment sin might become exceeding sinful. <span class="ver">14</span>For we know that the law is spiritual: but I am carnal, sold under sin. <span class="ver">15</span>For that whicM
h I do I know not: for not what I would, that do I practise; but what I hate, that I do. <span class="ver">16</span>But if what I would not, that I do, I consent unto the law that it is good. <span class="ver">17</span>So now it is no more I that do it, but sin which dwelleth in me. <span class="ver">18</span>For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but to do that which is good <em>is</em> not. <span class="ver">19</span>For the good which I would I do notM
: but the evil which I would not, that I practise. <span class="ver">20</span>But if what I would not, that I do, it is no more I that do it, but sin which dwelleth in me. <span class="ver">21</span>I find then the law, that, to me who would do good, evil is present. <span class="ver">22</span>For I delight in the law of God after the inward man: <span class="ver">23</span>but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my M
members. <span class="ver">24</span>Wretched man that I am! who shall deliver me out of the body of this death? <span class="ver">25</span>I thank God through Jesus Christ our Lord. So then I of myself with the mind, indeed, serve the law of God; but with the flesh the law of sin.</p>
		<h2 id="c8">8</h2>
		<p> <span class="ver">1</span>There is therefore now no condemnation to them that are in Christ Jesus. <span class="ver">2</span>For the law of the Spirit of life in Christ Jesus made me free from the law of sM
in and of death. <span class="ver">3</span>For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh: <span class="ver">4</span>that the ordinance of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. <span class="ver">5</span>For they that are after the flesh mind the things of the flesh; but they that are after the Spirit the things of the Spirit. <span class="ver">6</spaM
n>For the mind of the flesh is death; but the mind of the Spirit is life and peace: <span class="ver">7</span>because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be: <span class="ver">8</span>and they that are in the flesh cannot please God. <span class="ver">9</span>But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his. <span class="ver">10</span>M
And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness. <span class="ver">11</span>But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you.</p>
		<p> <span class="ver">12</span>So then, brethren, we are debtors, not to the flesh, to live after the flesh: <span class="ver">13</span>for if ye live after the flesh, ye muM
st die; but if by the Spirit ye put to death the deeds of the body, ye shall live. <span class="ver">14</span>For as many as are led by the Spirit of God, these are sons of God. <span class="ver">15</span>For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father. <span class="ver">16</span>The Spirit himself beareth witness with our spirit, that we are children of God: <span class="ver">17</span>and if children, then heirs; heirs of God, and joinM
t-heirs with Christ; if so be that we suffer with <em>him</em>, that we may be also glorified with <em>him</em>.</p>
		<p> <span class="ver">18</span>For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward. <span class="ver">19</span>For the earnest expectation of the creation waiteth for the revealing of the sons of God. <span class="ver">20</span>For the creation was subjected to vanity, not of its own will, but by reason of him who suM
bjected it, in hope <span class="ver">21</span>that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. <span class="ver">22</span>For we know that the whole creation groaneth and travaileth in pain together until now. <span class="ver">23</span>And not only so, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for <em>our</em> adoption, <em>to wit</em>, the redemption of our bodM
y. <span class="ver">24</span>For in hope were we saved: but hope that is seen is not hope: for who hopeth for that which he seeth? <span class="ver">25</span>But if we hope for that which we see not, <em>then</em> do we with patience wait for it.</p>
		<p> <span class="ver">26</span>And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself maketh intercession for <em>us</em> with groanings which cannot be uttered; <span class="ver">27</span>and he thM
at searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to <em>the will of</em> God. <span class="ver">28</span>And we know that to them that love God all things work together for good, <em>even</em> to them that are called according to <em>his</em> purpose. <span class="ver">29</span>For whom he foreknew, he also foreordained <em>to be</em> conformed to the image of his Son, that he might be the firstborn among many brethren: <span class="ver">30</spaM
n>and whom he foreordained, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.</p>
		<p> <span class="ver">31</span>What then shall we say to these things? If God <em>is</em> for us, who <em>is</em> against us? <span class="ver">32</span>He that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things? <span class="ver">33</span>Who shall lay anything to the charge of God
s elect? It is God that M
justifieth; <span class="ver">34</span>who is he that condemneth? It is Christ Jesus that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us. <span class="ver">35</span>Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? <span class="ver">36</span>Even as it is written,</p>
		<p class="q">For thy sake we are killed all the day long;</p>
		<p class="q">We were acM
counted as sheep for the slaughter.</p>
		<p class="mm"> <span class="ver">37</span>Nay, in all these things we are more than conquerors through him that loved us. <span class="ver">38</span>For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, <span class="ver">39</span>nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.</p>
		<h2 id="c9">9</h2>
span class="ver">1</span>I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit, <span class="ver">2</span>that I have great sorrow and unceasing pain in my heart. <span class="ver">3</span>For I could wish that I myself were anathema from Christ for my brethren
s sake, my kinsmen according to the flesh: <span class="ver">4</span>who are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service <em>of God</em>, and the pM
romises; <span class="ver">5</span>whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed for ever. Amen.</p>
		<p> <span class="ver">6</span>But <em>it is</em> not as though the word of God hath come to nought. For they are not all Israel, that are of Israel: <span class="ver">7</span>neither, because they are Abraham
s seed, are they all children: but, In Isaac shall thy seed be called. <span class="ver">8</span>That is, it is not the children of the flesh that are cM
hildren of God; but the children of the promise are reckoned for a seed. <span class="ver">9</span>For this is a word of promise, According to this season will I come, and Sarah shall have a son. <span class="ver">10</span>And not only so; but Rebecca also having conceived by one, <em>even</em> by our father Isaac
 <span class="ver">11</span>for <em>the children</em> being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him thM
at calleth, <span class="ver">12</span>it was said unto her, The elder shall serve the younger. <span class="ver">13</span>Even as it is written, Jacob I loved, but Esau I hated.</p>
		<p> <span class="ver">14</span>What shall we say then? Is there unrighteousness with God? God forbid. <span class="ver">15</span>For he saith to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. <span class="ver">16</span>So then it is not of him that willeth, nor of him that runnetM
h, but of God that hath mercy. <span class="ver">17</span>For the scripture saith unto Pharaoh, For this very purpose did I raise thee up, that I might show in thee my power, and that my name might be published abroad in all the earth. <span class="ver">18</span>So then he hath mercy on whom he will, and whom he will he hardeneth.</p>
		<p> <span class="ver">19</span>Thou wilt say then unto me, Why doth he still find fault? For who withstandeth his will? <span class="ver">20</span>Nay but, O man, who art thou thatM
 repliest against God? Shall the thing formed say to him that formed it, Why didst thou make me thus? <span class="ver">21</span>Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor? <span class="ver">22</span>What if God, willing to show his wrath, and to make his power known, endured with much longsuffering vessels of wrath fitted unto destruction: <span class="ver">23</span>and that he might make known the riches of his glory upon vesselM
s of mercy, which he afore prepared unto glory, <span class="ver">24</span> <em>even</em> us, whom he also called, not from the Jews only, but also from the Gentiles? <span class="ver">25</span>As he saith also in Hosea,</p>
		<p class="q">I will call that my people, which was not my people;</p>
		<p class="q">And her beloved, that was not beloved.</p>
		<p class="q"> <span class="ver">26</span>And it shall be, <em>that</em> in the place where it was said unto them, Ye are not my people,</p>
		<p class="q">TherM
e shall they be called sons of the living God.</p>
		<p class="mm"> <span class="ver">27</span>And Isaiah crieth concerning Israel, If the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved: <span class="ver">28</span>for the Lord will execute <em>his</em> word upon the earth, finishing it and cutting it short. <span class="ver">29</span>And, as Isaiah hath said before,</p>
		<p class="q">Except the Lord of Sabaoth had left us a seed,</p>
		<p class="q">We had becomM
e as Sodom, and had been made like unto Gomorrah.</p>
		<p> <span class="ver">30</span>What shall we say then? That the Gentiles, who followed not after righteousness, attained to righteousness, even the righteousness which is of faith: <span class="ver">31</span>but Israel, following after a law of righteousness, did not arrive at <em>that</em> law. <span class="ver">32</span>Wherefore? Because <em>they sought it</em> not by faith, but as it were by works. They stumbled at the stone of stumbling; <span class="verM
">33</span>even as it is written,</p>
		<p class="q">Behold, I lay in Zion a stone of stumbling and a rock of offence:</p>
		<p class="q">And he that believeth on him shall not be put to shame.</p>
		<h2 id="c10">10</h2>
		<p> <span class="ver">1</span>Brethren, my heart
s desire and my supplication to God is for them, that they may be saved. <span class="ver">2</span>For I bear them witness that they have a zeal for God, but not according to knowledge. <span class="ver">3</span>For being ignorant of God
righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God. <span class="ver">4</span>For Christ is the end of the law unto righteousness to every one that believeth. <span class="ver">5</span>For Moses writeth that the man that doeth the righteousness which is of the law shall live thereby. <span class="ver">6</span>But the righteousness which is of faith saith thus, Say not in thy heart, Who shall ascend into heaven? (that is, to bring Christ down:) <span class=M
"ver">7</span>or, Who shall descend into the abyss? (that is, to bring Christ up from the dead.) <span class="ver">8</span>But what saith it? The word is nigh thee, in thy mouth, and in thy heart: that is, the word of faith, which we preach: <span class="ver">9</span>because if thou shalt confess with thy mouth Jesus <em>as</em> Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved: <span class="ver">10</span>for with the heart man believeth unto righteousness; and with the mouM
th confession is made unto salvation. <span class="ver">11</span>For the scripture saith, Whosoever believeth on him shall not be put to shame. <span class="ver">12</span>For there is no distinction between Jew and Greek: for the same <em>Lord</em> is Lord of all, and is rich unto all that call upon him: <span class="ver">13</span>for, Whosoever shall call upon the name of the Lord shall be saved. <span class="ver">14</span>How then shall they call on him in whom they have not believed? and how shall they believe iM
n him whom they have not heard? and how shall they hear without a preacher? <span class="ver">15</span>and how shall they preach, except they be sent? even as it is written, How beautiful are the feet of them that bring glad tidings of good things!</p>
		<p> <span class="ver">16</span>But they did not all hearken to the glad tidings. For Isaiah saith, Lord, who hath believed our report? <span class="ver">17</span>So belief <em>cometh</em> of hearing, and hearing by the word of Christ. <span class="ver">18</span>BuM
t I say, Did they not hear? Yea, verily,</p>
		<p class="q">Their sound went out into all the earth,</p>
		<p class="q">And their words unto the ends of the world.</p>
		<p class="mm"> <span class="ver">19</span>But I say, Did Israel not know? First Moses saith,</p>
		<p class="q">I will provoke you to jealousy with that which is no nation,</p>
		<p class="q">With a nation void of understanding will I anger you.</p>
		<p class="mm"> <span class="ver">20</span>And Isaiah is very bold, and saith,</p>
s="q">I was found of them that sought me not;</p>
		<p class="q">I became manifest unto them that asked not of me.</p>
		<p class="mm"> <span class="ver">21</span>But as to Israel he saith, All the day long did I spread out my hands unto a disobedient and gainsaying people.</p>
		<h2 id="c11">11</h2>
		<p> <span class="ver">1</span>I say then, Did God cast off his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. <span class="ver">2</span>God did not cast off his M
people which he foreknew. Or know ye not what the scripture saith of Elijah? how he pleadeth with God against Israel: <span class="ver">3</span>Lord, they have killed thy prophets, they have digged down thine altars; and I am left alone, and they seek my life. <span class="ver">4</span>But what saith the answer of God unto him? I have left for myself seven thousand men, who have not bowed the knee to Baal. <span class="ver">5</span>Even so then at this present time also there is a remnant according to the election M
of grace. <span class="ver">6</span>But if it is by grace, it is no more of works: otherwise grace is no more grace. <span class="ver">7</span>What then? That which Israel seeketh for, that he obtained not; but the election obtained it, and the rest were hardened: <span class="ver">8</span>according as it is written, God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, unto this very day. <span class="ver">9</span>And David saith,</p>
		<p class="q">Let their table bM
e made a snare, and a trap,</p>
		<p class="q">And a stumblingblock, and a recompense unto them:</p>
		<p class="q"> <span class="ver">10</span>Let their eyes be darkened, that they may not see,</p>
		<p class="q">And bow thou down their back always.</p>
		<p> <span class="ver">11</span>I say then, Did they stumble that they might fall? God forbid: but by their fall salvation <em>is come</em> unto the Gentiles, to provoke them to jealousy. <span class="ver">12</span>Now if their fall is the riches of the world,M
 and their loss the riches of the Gentiles; how much more their fulness? <span class="ver">13</span>But I speak to you that are Gentiles. Inasmuch then as I am an apostle of Gentiles, I glorify my ministry; <span class="ver">14</span>if by any means I may provoke to jealousy <em>them that are</em> my flesh, and may save some of them. <span class="ver">15</span>For if the casting away of them <em>is</em> the reconciling of the world, what <em>shall</em> the receiving <em>of them be</em>, but life from the dead? <spaM
n class="ver">16</span>And if the firstfruit is holy, so is the lump: and if the root is holy, so are the branches. <span class="ver">17</span>But if some of the branches were broken off, and thou, being a wild olive, wast grafted in among them, and didst become partaker with them of the root of the fatness of the olive tree; <span class="ver">18</span>glory not over the branches: but if thou gloriest, it is not thou that bearest the root, but the root thee. <span class="ver">19</span>Thou wilt say then, Branches wM
ere broken off, that I might be grafted in. <span class="ver">20</span>Well; by their unbelief they were broken off, and thou standest by thy faith. Be not highminded, but fear: <span class="ver">21</span>for if God spared not the natural branches, neither will he spare thee. <span class="ver">22</span>Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God
s goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. <span class="ver">23</span>AndM
 they also, if they continue not in their unbelief, shall be grafted in: for God is able to graft them in again. <span class="ver">24</span>For if thou wast cut out of that which is by nature a wild olive tree, and wast grafted contrary to nature into a good olive tree; how much more shall these, which are the natural <em>branches</em>, be grafted into their own olive tree?</p>
		<p> <span class="ver">25</span>For I would not, brethren, have you ignorant of this mystery, lest ye be wise in your own conceits, that M
a hardening in part hath befallen Israel, until the fulness of the Gentiles be come in; <span class="ver">26</span>and so all Israel shall be saved: even as it is written,</p>
		<p class="q">There shall come out of Zion the Deliverer;</p>
		<p class="q">He shall turn away ungodliness from Jacob:</p>
		<p class="q"> <span class="ver">27</span>And this is my covenant unto them,</p>
		<p class="q">When I shall take away their sins.</p>
		<p class="mm"> <span class="ver">28</span>As touching the gospel, they are eM
nemies for your sake: but as touching the election, they are beloved for the fathers
 sake. <span class="ver">29</span>For the gifts and the calling of God are not repented of. <span class="ver">30</span>For as ye in time past were disobedient to God, but now have obtained mercy by their disobedience, <span class="ver">31</span>even so have these also now been disobedient, that by the mercy shown to you they also may now obtain mercy. <span class="ver">32</span>For God hath shut up all unto disobedience, that he M
might have mercy upon all.</p>
		<p> <span class="ver">33</span>O the depth of the riches both of the wisdom and the knowledge of God! how unsearchable are his judgments, and his ways past tracing out! <span class="ver">34</span>For who hath known the mind of the Lord? or who hath been his counsellor? <span class="ver">35</span>or who hath first given to him, and it shall be recompensed unto him again? <span class="ver">36</span>For of him, and through him, and unto him, are all things. To him <em>be</em> the glorM
y for ever. Amen.</p>
		<h2 id="c12">12</h2>
		<p> <span class="ver">1</span>I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, <em>which is</em> your spiritual service. <span class="ver">2</span>And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God.</p>
		<p> <span class="ver">3</span>For I say, through the grace that wasM
 given me, to every man that is among you, not to think of himself more highly than he ought to think; but so to think as to think soberly, according as God hath dealt to each man a measure of faith. <span class="ver">4</span>For even as we have many members in one body, and all the members have not the same office: <span class="ver">5</span>so we, who are many, are one body in Christ, and severally members one of another. <span class="ver">6</span>And having gifts differing according to the grace that was given toM
 us, whether prophecy, <em>let us prophesy</em> according to the proportion of our faith; <span class="ver">7</span>or ministry, <em>let us give ourselves</em> to our ministry; or he that teacheth, to his teaching; <span class="ver">8</span>or he that exhorteth, to his exhorting: he that giveth, <em>let him do it</em> with liberality; he that ruleth, with diligence; he that showeth mercy, with cheerfulness.</p>
		<p> <span class="ver">9</span>Let love be without hypocrisy. Abhor that which is evil; cleave to that M
which is good. <span class="ver">10</span>In love of the brethren be tenderly affectioned one to another; in honor preferring one another; <span class="ver">11</span>in diligence not slothful; fervent in spirit; serving the Lord; <span class="ver">12</span>rejoicing in hope; patient in tribulation; continuing stedfastly in prayer; <span class="ver">13</span>communicating to the necessities of the saints; given to hospitality. <span class="ver">14</span>Bless them that persecute you; bless, and curse not. <span clasM
s="ver">15</span>Rejoice with them that rejoice; weep with them that weep. <span class="ver">16</span>Be of the same mind one toward another. Set not your mind on high things, but condescend to things that are lowly. Be not wise in your own conceits. <span class="ver">17</span>Render to no man evil for evil. Take thought for things honorable in the sight of all men. <span class="ver">18</span>If it be possible, as much as in you lieth, be at peace with all men. <span class="ver">19</span>Avenge not yourselves, beloM
ved, but give place unto the wrath <em>of God</em>: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord. <span class="ver">20</span>But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire upon his head. <span class="ver">21</span>Be not overcome of evil, but overcome evil with good.</p>
		<h2 id="c13">13</h2>
		<p> <span class="ver">1</span>Let every soul be in subjection to the higher powers: for there is no power but of GoM
d; and the <em>powers</em> that be are ordained of God. <span class="ver">2</span>Therefore he that resisteth the power, withstandeth the ordinance of God: and they that withstand shall receive to themselves judgment. <span class="ver">3</span>For rulers are not a terror to the good work, but to the evil. And wouldest thou have no fear of the power? do that which is good, and thou shalt have praise from the same: <span class="ver">4</span>for he is a minister of God to thee for good. But if thou do that which is evM
il, be afraid; for he beareth not the sword in vain: for he is a minister of God, an avenger for wrath to him that doeth evil. <span class="ver">5</span>Wherefore <em>ye</em> must needs be in subjection, not only because of the wrath, but also for conscience
 sake. <span class="ver">6</span>For for this cause ye pay tribute also; for they are ministers of God
s service, attending continually upon this very thing. <span class="ver">7</span>Render to all their dues: tribute to whom tribute <em>is due</em>; customM
 to whom custom; fear to whom fear; honor to whom honor.</p>
		<p> <span class="ver">8</span>Owe no man anything, save to love one another: for he that loveth his neighbor hath fulfilled the law. <span class="ver">9</span>For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbor as thyself. <span class="ver">10</span>Love worketh no ill to his neighbor: love theM
refore is the fulfilment of the law.</p>
		<p> <span class="ver">11</span>And this, knowing the season, that already it is time for you to awake out of sleep: for now is salvation nearer to us than when we <em>first</em> believed. <span class="ver">12</span>The night is far spent, and the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light. <span class="ver">13</span>Let us walk becomingly, as in the day; not in revelling and drunkenness, not in chambering and wantM
onness, not in strife and jealousy. <span class="ver">14</span>But put ye on the Lord Jesus Christ, and make not provision for the flesh, to <em>fulfil</em> the lusts <em>thereof</em>.</p>
		<h2 id="c14">14</h2>
		<p> <span class="ver">1</span>But him that is weak in faith receive ye, <em>yet</em> not for decision of scruples. <span class="ver">2</span>One man hath faith to eat all things: but he that is weak eateth herbs. <span class="ver">3</span>Let not him that eateth set at nought him that eateth not; and leM
t not him that eateth not judge him that eateth: for God hath received him. <span class="ver">4</span>Who art thou that judgest the servant of another? to his own lord he standeth or falleth. Yea, he shall be made to stand; for the Lord hath power to make him stand. <span class="ver">5</span>One man esteemeth one day above another: another esteemeth every day <em>alike</em>. Let each man be fully assured in his own mind. <span class="ver">6</span>He that regardeth the day, regardeth it unto the Lord: and he that eaM
teth, eateth unto the Lord, for he giveth God thanks; and he that eateth not, unto the Lord he eateth not, and giveth God thanks. <span class="ver">7</span>For none of us liveth to himself, and none dieth to himself. <span class="ver">8</span>For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord
s. <span class="ver">9</span>For to this end Christ died and lived <em>again</em>, that he might be Lord of both the dead and the living. <M
span class="ver">10</span>But thou, why dost thou judge thy brother? or thou again, why dost thou set at nought thy brother? for we shall all stand before the judgment-seat of God. <span class="ver">11</span>For it is written,</p>
		<p class="q">As I live, saith the Lord, to me every knee shall bow,</p>
		<p class="q">And every tongue shall confess to God.</p>
		<p class="mm"> <span class="ver">12</span>So then each one of us shall give account of himself to God.</p>
		<p> <span class="ver">13</span>Let us not M
therefore judge one another any more: but judge ye this rather, that no man put a stumblingblock in his brother
s way, or an occasion of falling. <span class="ver">14</span>I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounteth anything to be unclean, to him it is unclean. <span class="ver">15</span>For if because of meat thy brother is grieved, thou walkest no longer in love. Destroy not with thy meat him for whom Christ died. <span class="ver">16</span>LetM
 not then your good be evil spoken of: <span class="ver">17</span>for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. <span class="ver">18</span>For he that herein serveth Christ is well-pleasing to God, and approved of men. <span class="ver">19</span>So then let us follow after things which make for peace, and things whereby we may edify one another. <span class="ver">20</span>Overthrow not for meat
s sake the work of God. All things indeed are clean; howbeiM
t it is evil for that man who eateth with offence. <span class="ver">21</span>It is good not to eat flesh, nor to drink wine, nor <em>to do anything</em> whereby thy brother stumbleth. <span class="ver">22</span>The faith which thou hast, have thou to thyself before God. Happy is he that judgeth not himself in that which he approveth. <span class="ver">23</span>But he that doubteth is condemned if he eat, because <em>he eateth</em> not of faith; and whatsoever is not of faith is sin.</p>
		<h2 id="c15">15</h2>
<p> <span class="ver">1</span>Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves. <span class="ver">2</span>Let each one of us please his neighbor for that which is good, unto edifying. <span class="ver">3</span>For Christ also pleased not himself; but, as it is written, The reproaches of them that reproached thee fell upon me. <span class="ver">4</span>For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of M
the scriptures we might have hope. <span class="ver">5</span>Now the God of patience and of comfort grant you to be of the same mind one with another according to Christ Jesus: <span class="ver">6</span>that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ. <span class="ver">7</span>Wherefore receive ye one another, even as Christ also received you, to the glory of God. <span class="ver">8</span>For I say that Christ hath been made a minister of the circumcision for the trutM
h of God, that he might confirm the promises <em>given</em> unto the fathers, <span class="ver">9</span>and that the Gentiles might glorify God for his mercy; as it is written,</p>
		<p class="q">Therefore will I give praise unto thee among the Gentiles,</p>
		<p class="q">And sing unto thy name.</p>
		<p class="mm"> <span class="ver">10</span>And again he saith,</p>
		<p class="q">Rejoice, ye Gentiles, with his people.</p>
		<p class="mm"> <span class="ver">11</span>And again,</p>
		<p class="q">Praise the LM
ord, all ye Gentiles;</p>
		<p class="q">And let all the peoples praise him.</p>
		<p class="mm"> <span class="ver">12</span>And again, Isaiah saith,</p>
		<p class="q">There shall be the root of Jesse,</p>
		<p class="q">And he that ariseth to rule over the Gentiles;</p>
		<p class="q">On him shall the Gentiles hope.</p>
		<p class="mm"> <span class="ver">13</span>Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, in the power of the Holy Spirit.</p>
ass="ver">14</span>And I myself also am persuaded of you, my brethren, that ye yourselves are full of goodness, filled with all knowledge, able also to admonish one another. <span class="ver">15</span>But I write the more boldly unto you in some measure, as putting you again in remembrance, because of the grace that was given me of God, <span class="ver">16</span>that I should be a minister of Christ Jesus unto the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be made acceptablM
e, being sanctified by the Holy Spirit. <span class="ver">17</span>I have therefore my glorying in Christ Jesus in things pertaining to God. <span class="ver">18</span>For I will not dare to speak of any things save those which Christ wrought through me, for the obedience of the Gentiles, by word and deed, <span class="ver">19</span>in the power of signs and wonders, in the power of the Holy Spirit; so that from Jerusalem, and round about even unto Illyricum, I have fully preached the gospel of Christ; <span class=M
"ver">20</span>yea, making it my aim so to preach the gospel, not where Christ was <em>already</em> named, that I might not build upon another man
s foundation; <span class="ver">21</span>but, as it is written,</p>
		<p class="q">They shall see, to whom no tidings of him came,</p>
		<p class="q">And they who have not heard shall understand.</p>
		<p> <span class="ver">22</span>Wherefore also I was hindered these many times from coming to you: <span class="ver">23</span>but now, having no more any place in thesM
e regions, and having these many years a longing to come unto you, <span class="ver">24</span>whensoever I go unto Spain (for I hope to see you in my journey, and to be brought on my way thitherward by you, if first in some measure I shall have been satisfied with your company)
 <span class="ver">25</span>but now, <em>I say</em>, I go unto Jerusalem, ministering unto the saints. <span class="ver">26</span>For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among M
the saints that are at Jerusalem. <span class="ver">27</span>Yea, it hath been their good pleasure; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, they owe it <em>to them</em> also to minister unto them in carnal things. <span class="ver">28</span>When therefore I have accomplished this, and have sealed to them this fruit, I will go on by you unto Spain. <span class="ver">29</span>And I know that, when I come unto you, I shall come in the fulness of the blessing M
		<p> <span class="ver">30</span>Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayers to God for me; <span class="ver">31</span>that I may be delivered from them that are disobedient in Jud
a, and <em>that</em> my ministration which <em>I have</em> for Jerusalem may be acceptable to the saints; <span class="ver">32</span>that I may come unto you in joy through the will of God, and together with you find rest. <span claM
ss="ver">33</span>Now the God of peace be with you all. Amen.</p>
		<h2 id="c16">16</h2>
		<p> <span class="ver">1</span>I commend unto you Phoebe our sister, who is a servant of the church that is at Cenchre
: <span class="ver">2</span>that ye receive her in the Lord, worthily of the saints, and that ye assist her in whatsoever matter she may have need of you: for she herself also hath been a helper of many, and of mine own self.</p>
		<p> <span class="ver">3</span>Salute Prisca and Aquila my fellow-workers inM
 Christ Jesus, <span class="ver">4</span>who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles: <span class="ver">5</span>and <em>salute</em> the church that is in their house. Salute Ep
netus my beloved, who is the firstfruits of Asia unto Christ. <span class="ver">6</span>Salute Mary, who bestowed much labor on you. <span class="ver">7</span>Salute Andronicus and Junias, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who aM
lso have been in Christ before me. <span class="ver">8</span>Salute Ampliatus my beloved in the Lord. <span class="ver">9</span>Salute Urbanus our fellow-worker in Christ, and Stachys my beloved. <span class="ver">10</span>Salute Apelles the approved in Christ. Salute them that are of the <em>household</em> of Aristobulus. <span class="ver">11</span>Salute Herodion my kinsman. Salute them of the <em>household</em> of Narcissus, that are in the Lord. <span class="ver">12</span>Salute Tryph
na and Tryphosa, who laboM
r in the Lord. Salute Persis the beloved, who labored much in the Lord. <span class="ver">13</span>Salute Rufus the chosen in the Lord, and his mother and mine. <span class="ver">14</span>Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren that are with them. <span class="ver">15</span>Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints that are with them. <span class="ver">16</span>Salute one another with a holy kiss. All the churches of Christ salute you.</p>
<p> <span class="ver">17</span>Now I beseech you, brethren, mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which ye learned: and turn away from them. <span class="ver">18</span>For they that are such serve not our Lord Christ, but their own belly; and by their smooth and fair speech they beguile the hearts of the innocent. <span class="ver">19</span>For your obedience is come abroad unto all men. I rejoice therefore over you: but I would have you wise unto that which iM
s good, and simple unto that which is evil. <span class="ver">20</span>And the God of peace shall bruise Satan under your feet shortly.</p>
		<p>The grace of our Lord Jesus Christ be with you.</p>
		<p> <span class="ver">21</span>Timothy my fellow-worker saluteth you; and Lucius and Jason and Sosipater, my kinsmen. <span class="ver">22</span>I Tertius, who write the epistle, salute you in the Lord. <span class="ver">23</span>Gaius my host, and of the whole church, saluteth you. Erastus the treasurer of the city sM
aluteth you, and Quartus the brother. <span class="ver">24</span> * </p>
		<p> <span class="ver">25</span>Now to him that is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which hath been kept in silence through times eternal, <span class="ver">26</span>but now is manifested, and by the scriptures of the prophets, according to the commandment of the eternal God, is made known unto all the nations unto obedience of faith: <span class="ver">M
27</span>to the only wise God, through Jesus Christ, to whom be the glory for ever. Amen.</p>
		<p class="note"><span class="note-m">*</span>
			Some ancient authorities insert here v. 24
			The grace of our Lord Jesus Christ be with you all. Amen,
			and omit the like words in v. 20.
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
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	<title>LUKE</title>
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anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
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 ACCORDING TO</text>
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			<span>THE GOSPEL ACCORDING TO</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
				<li><a href="#c5">5</a></li>
href="#c6">6</a></li>
				<li><a href="#c7">7</a></li>
				<li><a href="#c8">8</a></li>
				<li><a href="#c9">9</a></li>
				<li><a href="#c10">10</a></li>
				<li><a href="#c11">11</a></li>
				<li><a href="#c12">12</a></li>
				<li><a href="#c13">13</a></li>
				<li><a href="#c14">14</a></li>
				<li><a href="#c15">15</a></li>
				<li><a href="#c16">16</a></li>
				<li><a href="#c17">17</a></li>
				<li><a href="#c18">18</a></li>
				<li><a href="#c19">19</a></li>
				<li><a href="#c20">20</a></li>
				<li><a href="#c21">21</a></li>
				<li><a href="#c22">22</a></li>
				<li><a href="#c23">23</a></li>
				<li><a href="#c24">24</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</span>Forasmuch as many have taken in hand to draw up a narrative concerning those matters which have been fulfilled among us, <span class="ver">2</span>even as they delivered them unto us, who from the beginning were eyewitnesses and ministers of the word, <span class="ver">3</span>it seemed good to me alM
so, having traced the course of all things accurately from the first, to write unto thee in order, most excellent Theophilus; <span class="ver">4</span>that thou mightest know the certainty concerning the things wherein thou wast instructed.</p>
		<p> <span class="ver">5</span>There was in the days of Herod, king of Jud
a, a certain priest named Zacharias, of the course of Abijah: and he had a wife of the daughters of Aaron, and her name was Elisabeth. <span class="ver">6</span>And they were both righteous beforeM
 God, walking in all the commandments and ordinances of the Lord blameless. <span class="ver">7</span>And they had no child, because that Elisabeth was barren, and they both were <em>now</em> well stricken in years.</p>
		<p> <span class="ver">8</span>Now it came to pass, while he executed the priest
s office before God in the order of his course, <span class="ver">9</span>according to the custom of the priest
s office, his lot was to enter into the temple of the Lord and burn incense. <span class="ver">10</spM
an>And the whole multitude of the people were praying without at the hour of incense. <span class="ver">11</span>And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. <span class="ver">12</span>And Zacharias was troubled when he saw <em>him</em>, and fear fell upon him. <span class="ver">13</span>But the angel said unto him, Fear not, Zacharias: because thy supplication is heard, and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. <span claM
ss="ver">14</span>And thou shalt have joy and gladness; and many shall rejoice at his birth. <span class="ver">15</span>For he shall be great in the sight of the Lord, and he shall drink no wine nor strong drink; and he shall be filled with the Holy Spirit, even from his mother
s womb. <span class="ver">16</span>And many of the children of Israel shall he turn unto the Lord their God. <span class="ver">17</span>And he shall go before his face in the spirit and power of Elijah, to turn the hearts of the fathers toM
 the children, and the disobedient <em>to walk</em> in the wisdom of the just; to make ready for the Lord a people prepared <em>for him</em>. <span class="ver">18</span>And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. <span class="ver">19</span>And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and I was sent to speak unto thee, and to bring thee these good tidings. <span class="ver">20</span>And behold, thou M
shalt be silent and not able to speak, until the day that these things shall come to pass, because thou believedst not my words, which shall be fulfilled in their season. <span class="ver">21</span>And the people were waiting for Zacharias, and they marvelled while he tarried in the temple. <span class="ver">22</span>And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: and he continued making signs unto them, and remained dumb. <span class="ver">23</span>AnM
d it came to pass, when the days of his ministration were fulfilled, he departed unto his house.</p>
		<p> <span class="ver">24</span>And after these days Elisabeth his wife conceived; and she hid herself five months, saying, <span class="ver">25</span>Thus hath the Lord done unto me in the days wherein he looked upon <em>me</em>, to take away my reproach among men.</p>
		<p> <span class="ver">26</span>Now in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, <span class="M
ver">27</span>to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin
s name was Mary. <span class="ver">28</span>And he came in unto her, and said, Hail, thou that art highly favored, the Lord <em>is</em> with thee. <span class="ver">29</span>But she was greatly troubled at the saying, and cast in her mind what manner of salutation this might be. <span class="ver">30</span>And the angel said unto her, Fear not, Mary: for thou hast found favor with God. <span class="ver">31</spM
an>And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. <span class="ver">32</span>He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David: <span class="ver">33</span>and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. <span class="ver">34</span>And Mary said unto the angel, How shall this be, seeing I know not a man? <span class="ver">35</span>And theM
 angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also the holy thing which is begotten shall be called the Son of God. <span class="ver">36</span>And behold, Elisabeth thy kinswoman, she also hath conceived a son in her old age; and this is the sixth month with her that was called barren. <span class="ver">37</span>For no word from God shall be void of power. <span class="ver">38</span>And Mary said, Behold, the handmaid of the M
Lord; be it unto me according to thy word. And the angel departed from her.</p>
		<p> <span class="ver">39</span>And Mary arose in these days and went into the hill country with haste, into a city of Judah; <span class="ver">40</span>and entered into the house of Zacharias and saluted Elisabeth. <span class="ver">41</span>And it came to pass, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Spirit; <span class="ver">42</span>and she lifted up her voicM
e with a loud cry, and said, Blessed <em>art</em> thou among women, and blessed <em>is</em> the fruit of thy womb. <span class="ver">43</span>And whence is this to me, that the mother of my Lord should come unto me? <span class="ver">44</span>For behold, when the voice of thy salutation came into mine ears, the babe leaped in my womb for joy. <span class="ver">45</span>And blessed <em>is</em> she that believed; for there shall be a fulfilment of the things which have been spoken to her from the Lord. <span class="vM
er">46</span>And Mary said,</p>
		<p class="q">My soul doth magnify the Lord,</p>
		<p class="q"> <span class="ver">47</span>And my spirit hath rejoiced in God my Saviour.</p>
		<p class="q"> <span class="ver">48</span>For he hath looked upon the low estate of his handmaid:</p>
		<p class="q">For behold, from henceforth all generations shall call me blessed.</p>
		<p class="q"> <span class="ver">49</span>For he that is mighty hath done to me great things;</p>
		<p class="q">And holy is his name.</p>
ss="q"> <span class="ver">50</span>And his mercy is unto generations and generations</p>
		<p class="q">On them that fear him.</p>
		<p class="q"> <span class="ver">51</span>He hath showed strength with his arm;</p>
		<p class="q">He hath scattered the proud in the imagination of their heart.</p>
		<p class="q"> <span class="ver">52</span>He hath put down princes from <em>their</em> thrones,</p>
		<p class="q">And hath exalted them of low degree.</p>
		<p class="q"> <span class="ver">53</span>The hungry he haM
th filled with good things;</p>
		<p class="q">And the rich he hath sent empty away.</p>
		<p class="q"> <span class="ver">54</span>He hath given help to Israel his servant,</p>
		<p class="q">That he might remember mercy</p>
		<p class="q"> <span class="ver">55</span>(As he spake unto our fathers)</p>
		<p class="q">Toward Abraham and his seed for ever.</p>
		<p> <span class="ver">56</span>And Mary abode with her about three months, and returned unto her house.</p>
		<p> <span class="ver">57</span>Now ElisaM
s time was fulfilled that she should be delivered; and she brought forth a son. <span class="ver">58</span>And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her; and they rejoiced with her. <span class="ver">59</span>And it came to pass on the eighth day, that they came to circumcise the child; and they would have called him Zacharias, after the name of his father. <span class="ver">60</span>And his mother answered and said, Not so; but he shall be called John. <span clasM
s="ver">61</span>And they said unto her, There is none of thy kindred that is called by this name. <span class="ver">62</span>And they made signs to his father, what he would have him called. <span class="ver">63</span>And he asked for a writing tablet, and wrote, saying, His name is John. And they marvelled all. <span class="ver">64</span>And his mouth was opened immediately, and his tongue <em>loosed</em>, and he spake, blessing God. <span class="ver">65</span>And fear came on all that dwelt round about them: andM
 all these sayings were noised abroad throughout all the hill country of Jud
a. <span class="ver">66</span>And all that heard them laid them up in their heart, saying, What then shall this child be? For the hand of the Lord was with him.</p>
		<p> <span class="ver">67</span>And his father Zacharias was filled with the Holy Spirit, and prophesied, saying,</p>
		<p class="q"> <span class="ver">68</span>Blessed <em>be</em> the Lord, the God of Israel;</p>
		<p class="q">For he hath visited and wrought redemption fM
		<p class="q"> <span class="ver">69</span>And hath raised up a horn of salvation for us</p>
		<p class="q">In the house of his servant David</p>
		<p class="q"> <span class="ver">70</span>(As he spake by the mouth of his holy prophets that have been from of old),</p>
		<p class="q"> <span class="ver">71</span>Salvation from our enemies, and from the hand of all that hate us;</p>
		<p class="q"> <span class="ver">72</span>To show mercy towards our fathers,</p>
		<p class="q">And to rememberM
 his holy covenant;</p>
		<p class="q"> <span class="ver">73</span>The oath which he sware unto Abraham our father,</p>
		<p class="q"> <span class="ver">74</span>To grant unto us that we being delivered out of the hand of our enemies</p>
		<p class="q">Should serve him without fear,</p>
		<p class="q"> <span class="ver">75</span>In holiness and righteousness before him all our days.</p>
		<p class="q"> <span class="ver">76</span>Yea and thou, child, shalt be called the prophet of the Most High:</p>
s="q">For thou shalt go before the face of the Lord to make ready his ways;</p>
		<p class="q"> <span class="ver">77</span>To give knowledge of salvation unto his people</p>
		<p class="q">In the remission of their sins,</p>
		<p class="q"> <span class="ver">78</span>Because of the tender mercy of our God,</p>
		<p class="q">Whereby the dayspring from on high shall visit us,</p>
		<p class="q"> <span class="ver">79</span>To shine upon them that sit in darkness and the shadow of death;</p>
		<p class="q">To guM
ide our feet into the way of peace.</p>
		<p> <span class="ver">80</span>And the child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>Now it came to pass in those days, there went out a decree from C
sar Augustus, that all the world should be enrolled. <span class="ver">2</span>This was the first enrolment made when Quirinius was governor of Syria. <span class="ver">3</span>And all went to enrol themselveM
s, every one to his own city. <span class="ver">4</span>And Joseph also went up from Galilee, out of the city of Nazareth, into Jud
a, to the city of David, which is called Bethlehem, because he was of the house and family of David; <span class="ver">5</span>to enrol himself with Mary, who was betrothed to him, being great with child. <span class="ver">6</span>And it came to pass, while they were there, the days were fulfilled that she should be delivered. <span class="ver">7</span>And she brought forth her firstbM
orn son; and she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn.</p>
		<p> <span class="ver">8</span>And there were shepherds in the same country abiding in the field, and keeping watch by night over their flock. <span class="ver">9</span>And an angel of the Lord stood by them, and the glory of the Lord shone round about them: and they were sore afraid. <span class="ver">10</span>And the angel said unto them, Be not afraid; for behold, I bring you good tidM
ings of great joy which shall be to all the people: <span class="ver">11</span>for there is born to you this day in the city of David a Saviour, who is Christ the Lord. <span class="ver">12</span>And this <em>is</em> the sign unto you: Ye shall find a babe wrapped in swaddling clothes, and lying in a manger. <span class="ver">13</span>And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,</p>
		<p class="q"> <span class="ver">14</span>Glory to God in the highest,</p>
 class="q">And on earth peace among men in whom he is well pleased.</p>
		<p class="mm"> <span class="ver">15</span>And it came to pass, when the angels went away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing that is come to pass, which the Lord hath made known unto us. <span class="ver">16</span>And they came with haste, and found both Mary and Joseph, and the babe lying in the manger. <span class="ver">17</span>And when they saw it, they made knowM
n concerning the saying which was spoken to them about this child. <span class="ver">18</span>And all that heard it wondered at the things which were spoken unto them by the shepherds. <span class="ver">19</span>But Mary kept all these sayings, pondering them in her heart. <span class="ver">20</span>And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, even as it was spoken unto them.</p>
		<p> <span class="ver">21</span>And when eight days were fulfilled for circM
umcising him, his name was called JESUS, which was so called by the angel before he was conceived in the womb.</p>
		<p> <span class="ver">22</span>And when the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord <span class="ver">23</span>(as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord), <span class="ver">24</span>and to offer a sacrifice according to that which is said in M
the law of the Lord, A pair of turtledoves, or two young pigeons. <span class="ver">25</span>And behold, there was a man in Jerusalem, whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel: and the Holy Spirit was upon him. <span class="ver">26</span>And it had been revealed unto him by the Holy Spirit, that he should not see death, before he had seen the Lord
s Christ. <span class="ver">27</span>And he came in the Spirit into the temple: and when the parents brought M
in the child Jesus, that they might do concerning him after the custom of the law, <span class="ver">28</span>then he received him into his arms, and blessed God, and said,</p>
		<p class="q"> <span class="ver">29</span>Now lettest thou thy servant depart, Lord,</p>
		<p class="q">According to thy word, in peace;</p>
		<p class="q"> <span class="ver">30</span>For mine eyes have seen thy salvation,</p>
		<p class="q"> <span class="ver">31</span>Which thou hast prepared before the face of all peoples;</p>
lass="q"> <span class="ver">32</span>A light for revelation to the Gentiles,</p>
		<p class="q">And the glory of thy people Israel.</p>
		<p class="mm"> <span class="ver">33</span>And his father and his mother were marvelling at the things which were spoken concerning him; <span class="ver">34</span>and Simeon blessed them, and said unto Mary his mother, Behold, this <em>child</em> is set for the falling and the rising of many in Israel; and for a sign which is spoken against; <span class="ver">35</span>yea and aM
 sword shall pierce through thine own soul; that thoughts out of many hearts may be revealed. <span class="ver">36</span>And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher (she was of a great age, having lived with a husband seven years from her virginity, <span class="ver">37</span>and she had been a widow even unto fourscore and four years), who departed not from the temple, worshipping with fastings and supplications night and day. <span class="ver">38</span>And coming up at thaM
t very hour she gave thanks unto God, and spake of him to all them that were looking for the redemption of Jerusalem. <span class="ver">39</span>And when they had accomplished all things that were according to the law of the Lord, they returned into Galilee, to their own city Nazareth.</p>
		<p> <span class="ver">40</span>And the child grew, and waxed strong, filled with wisdom: and the grace of God was upon him.</p>
		<p> <span class="ver">41</span>And his parents went every year to Jerusalem at the feast of theM
 passover. <span class="ver">42</span>And when he was twelve years old, they went up after the custom of the feast; <span class="ver">43</span>and when they had fulfilled the days, as they were returning, the boy Jesus tarried behind in Jerusalem; and his parents knew it not; <span class="ver">44</span>but supposing him to be in the company, they went a day
s journey; and they sought for him among their kinsfolk and acquaintance: <span class="ver">45</span>and when they found him not, they returned to Jerusalem, M
seeking for him. <span class="ver">46</span>And it came to pass, after three days they found him in the temple, sitting in the midst of the teachers, both hearing them, and asking them questions: <span class="ver">47</span>and all that heard him were amazed at his understanding and his answers. <span class="ver">48</span>And when they saw him, they were astonished; and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. <span class="ver">49</span>And he sM
aid unto them, How is it that ye sought me? knew ye not that I must be in my Father
s house? <span class="ver">50</span>And they understood not the saying which he spake unto them. <span class="ver">51</span>And he went down with them, and came to Nazareth; and he was subject unto them: and his mother kept all <em>these</em> sayings in her heart.</p>
		<p> <span class="ver">52</span>And Jesus advanced in wisdom and stature, and in favor with God and men.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</spanM
>Now in the fifteenth year of the reign of Tiberius C
sar, Pontius Pilate being governor of Jud
a, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Itur
a and Trachonitis, and Lysanias tetrarch of Abilene, <span class="ver">2</span>in the high-priesthood of Annas and Caiaphas, the word of God came unto John the son of Zacharias in the wilderness. <span class="ver">3</span>And he came into all the region round about the Jordan, preaching the baptism of repentance unto remissioM
n of sins; <span class="ver">4</span>as it is written in the book of the words of Isaiah the prophet,</p>
		<p class="q">The voice of one crying in the wilderness,</p>
		<p class="q">Make ye ready the way of the Lord,</p>
		<p class="q">Make his paths straight.</p>
		<p class="q"> <span class="ver">5</span>Every valley shall be filled,</p>
		<p class="q">And every mountain and hill shall be brought low;</p>
		<p class="q">And the crooked shall become straight,</p>
		<p class="q">And the rough ways smooth;</pM
		<p class="q"> <span class="ver">6</span>And all flesh shall see the salvation of God.</p>
		<p> <span class="ver">7</span>He said therefore to the multitudes that went out to be baptized of him, Ye offspring of vipers, who warned you to flee from the wrath to come? <span class="ver">8</span>Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. <span class=M
"ver">9</span>And even now the axe also lieth at the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down, and cast into the fire. <span class="ver">10</span>And the multitudes asked him, saying, What then must we do? <span class="ver">11</span>And he answered and said unto them, He that hath two coats, let him impart to him that hath none; and he that hath food, let him do likewise. <span class="ver">12</span>And there came also publicans to be baptized, and they said unto him, TM
eacher, what must we do? <span class="ver">13</span>And he said unto them, Extort no more than that which is appointed you. <span class="ver">14</span>And soldiers also asked him, saying, And we, what must we do? And he said unto them, Extort from no man by violence, neither accuse <em>any one</em> wrongfully; and be content with your wages.</p>
		<p> <span class="ver">15</span>And as the people were in expectation, and all men reasoned in their hearts concerning John, whether haply he were the Christ; <span classM
="ver">16</span>John answered, saying unto them all, I indeed baptize you with water; but there cometh he that is mightier than I, the latchet of whose shoes I am not worthy to unloose: he shall baptize you in the Holy Spirit and <em>in</em> fire: <span class="ver">17</span>whose fan is in his hand, thoroughly to cleanse his threshing-floor, and to gather the wheat into his garner; but the chaff he will burn up with unquenchable fire.</p>
		<p> <span class="ver">18</span>With many other exhortations therefore preaM
ched he good tidings unto the people; <span class="ver">19</span>but Herod the tetrarch, being reproved by him for Herodias his brother
s wife, and for all the evil things which Herod had done, <span class="ver">20</span>added this also to them all, that he shut up John in prison.</p>
		<p> <span class="ver">21</span>Now it came to pass, when all the people were baptized, that, Jesus also having been baptized, and praying, the heaven was opened, <span class="ver">22</span>and the Holy Spirit descended in a bodilM
y form, as a dove, upon him, and a voice came out of heaven, Thou art my beloved Son; in thee I am well pleased.</p>
		<p> <span class="ver">23</span>And Jesus himself, when he began <em>to teach</em>, was about thirty years of age, being the son (as was supposed) of Joseph, the <em>son</em> of Heli, <span class="ver">24</span>the <em>son</em> of Matthat, the <em>son</em> of Levi, the <em>son</em> of Melchi, the <em>son</em> of Jannai, the <em>son</em> of Joseph, <span class="ver">25</span>the <em>son</em> of MattM
athias, the <em>son</em> of Amos, the <em>son</em> of Nahum, the <em>son</em> of Esli, the <em>son</em> of Naggai, <span class="ver">26</span>the <em>son</em> of Maath, the <em>son</em> of Mattathias, the <em>son</em> of Semein, the <em>son</em> of Josech, the <em>son</em> of Joda, <span class="ver">27</span>the <em>son</em> of Joanan, the <em>son</em> of Rhesa, the <em>son</em> of Zerubbabel, the <em>son</em> of Shealtiel, the <em>son</em> of Neri, <span class="ver">28</span>the <em>son</em> of Melchi, the <em>sonM
</em> of Addi, the <em>son</em> of Cosam, the <em>son</em> of Elmadam, the <em>son</em> of Er, <span class="ver">29</span>the <em>son</em> of Jesus, the <em>son</em> of Eliezer, the <em>son</em> of Jorim, the <em>son</em> of Matthat, the <em>son</em> of Levi, <span class="ver">30</span>the <em>son</em> of Symeon, the <em>son</em> of Judas, the <em>son</em> of Joseph, the <em>son</em> of Jonam, the <em>son</em> of Eliakim, <span class="ver">31</span>the <em>son</em> of Melea, the <em>son</em> of Menna, the <em>son</M
em> of Mattatha, the <em>son</em> of Nathan, the <em>son</em> of David, <span class="ver">32</span>the <em>son</em> of Jesse, the <em>son</em> of Obed, the <em>son</em> of Boaz, the <em>son</em> of Salmon, the <em>son</em> of Nahshon, <span class="ver">33</span>the <em>son</em> of Amminadab, the <em>son</em> of Arni, the <em>son</em> of Hezron, the <em>son</em> of Perez, the <em>son</em> of Judah, <span class="ver">34</span>the <em>son</em> of Jacob, the <em>son</em> of Isaac, the <em>son</em> of Abraham, the <em>sM
on</em> of Terah, the <em>son</em> of Nahor, <span class="ver">35</span>the <em>son</em> of Serug, the <em>son</em> of Reu, the <em>son</em> of Peleg, the <em>son</em> of Eber, the <em>son</em> of Shelah, <span class="ver">36</span>the <em>son</em> of Cainan, the <em>son</em> of Arphaxad, the <em>son</em> of Shem, the <em>son</em> of Noah, the <em>son</em> of Lamech, <span class="ver">37</span>the <em>son</em> of Methuselah, the <em>son</em> of Enoch, the <em>son</em> of Jared, the <em>son</em> of Mahalaleel, the <M
em>son</em> of Cainan, <span class="ver">38</span>the <em>son</em> of Enos, the <em>son</em> of Seth, the <em>son</em> of Adam, the <em>son</em> of God.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>And Jesus, full of the Holy Spirit, returned from the Jordan, and was led in the Spirit in the wilderness <span class="ver">2</span>during forty days, being tempted of the devil. And he did eat nothing in those days: and when they were completed, he hungered. <span class="ver">3</span>And the devil said untM
o him, If thou art the Son of God, command this stone that it become bread. <span class="ver">4</span>And Jesus answered unto him, It is written, Man shall not live by bread alone. <span class="ver">5</span>And he led him up, and showed him all the kingdoms of the world in a moment of time. <span class="ver">6</span>And the devil said unto him, To thee will I give all this authority, and the glory of them: for it hath been delivered unto me; and to whomsoever I will I give it. <span class="ver">7</span>If thou therM
efore wilt worship before me, it shall all be thine. <span class="ver">8</span>And Jesus answered and said unto him, It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. <span class="ver">9</span>And he led him to Jerusalem, and set him on the pinnacle of the temple, and said unto him, If thou art the Son of God, cast thyself down from hence: <span class="ver">10</span>for it is written,</p>
		<p class="q">He shall give his angels charge concerning thee, to guard thee:</p>
="mm"> <span class="ver">11</span>and,</p>
		<p class="q">On their hands they shall bear thee up,</p>
		<p class="q">Lest haply thou dash thy foot against a stone.</p>
		<p class="mm"> <span class="ver">12</span>And Jesus answering said unto him, It is said, Thou shalt not make trial of the Lord thy God.</p>
		<p> <span class="ver">13</span>And when the devil had completed every temptation, he departed from him for a season.</p>
		<p> <span class="ver">14</span>And Jesus returned in the power of the Spirit intM
o Galilee: and a fame went out concerning him through all the region round about. <span class="ver">15</span>And he taught in their synagogues, being glorified of all.</p>
		<p> <span class="ver">16</span>And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read. <span class="ver">17</span>And there was delivered unto him the book of the prophet Isaiah. And he opened the book, and found the place where it was written,</p>
		<p class="q"> <span class="ver">18</span>The Spirit of the Lord is upon me,</p>
		<p class="q">Because he anointed me to preach good tidings to the poor:</p>
		<p class="q">He hath sent me to proclaim release to the captives,</p>
		<p class="q">And recovering of sight to the blind,</p>
		<p class="q">To set at liberty them that are bruised,</p>
		<p class="q"> <span class="ver">19</span>To proclaim the acceptable year of the Lord.</p>
		<p class="mm"> <span class="ver">20</span>And he closed the book, and gM
ave it back to the attendant, and sat down: and the eyes of all in the synagogue were fastened on him. <span class="ver">21</span>And he began to say unto them, To-day hath this scripture been fulfilled in your ears. <span class="ver">22</span>And all bare him witness, and wondered at the words of grace which proceeded out of his mouth: and they said, Is not this Joseph
s son? <span class="ver">23</span>And he said unto them, Doubtless ye will say unto me this parable, Physician, heal thyself: whatsoever we have M
heard done at Capernaum, do also here in thine own country. <span class="ver">24</span>And he said, Verily I say unto you, No prophet is acceptable in his own country. <span class="ver">25</span>But of a truth I say unto you, There were many widows in Israel in the days of Elijah, when the heaven was shut up three years and six months, when there came a great famine over all the land; <span class="ver">26</span>and unto none of them was Elijah sent, but only to Zarephath, in the land of Sidon, unto a woman that wasM
 a widow. <span class="ver">27</span>And there were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian. <span class="ver">28</span>And they were all filled with wrath in the synagogue, as they heard these things; <span class="ver">29</span>and they rose up, and cast him forth out of the city, and led him unto the brow of the hill whereon their city was built, that they might throw him down headlong. <span class="ver">30</span>But he passing through theM
 midst of them went his way.</p>
		<p> <span class="ver">31</span>And he came down to Capernaum, a city of Galilee. And he was teaching them on the sabbath day: <span class="ver">32</span>and they were astonished at his teaching; for his word was with authority. <span class="ver">33</span>And in the synagogue there was a man, that had a spirit of an unclean demon; and he cried out with a loud voice, <span class="ver">34</span>Ah! what have we to do with thee, Jesus thou Nazarene? art thou come to destroy us? I knoM
w thee who thou art, the Holy One of God. <span class="ver">35</span>And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the demon had thrown him down in the midst, he came out of him, having done him no hurt. <span class="ver">36</span>And amazement came upon all, and they spake together, one with another, saying, What is this word? for with authority and power he commandeth the unclean spirits, and they come out. <span class="ver">37</span>And there went forth a rumor concerning him into M
every place of the region round about.</p>
		<p> <span class="ver">38</span>And he rose up from the synagogue, and entered into the house of Simon. And Simon
s mother was holden with a great fever; and they besought him for her. <span class="ver">39</span>And he stood over her, and rebuked the fever; and it left her: and immediately she rose up and ministered unto them.</p>
		<p> <span class="ver">40</span>And when the sun was setting, all they that had any sick with divers diseases brought them unto hM
im; and he laid his hands on every one of them, and healed them. <span class="ver">41</span>And demons also came out from many, crying out, and saying, Thou art the Son of God. And rebuking them, he suffered them not to speak, because they knew that he was the Christ.</p>
		<p> <span class="ver">42</span>And when it was day, he came out and went into a desert place: and the multitudes sought after him, and came unto him, and would have stayed him, that he should not go from them. <span class="ver">43</span>But he M
said unto them, I must preach the good tidings of the kingdom of God to the other cities also: for therefore was I sent.</p>
		<p> <span class="ver">44</span>And he was preaching in the synagogues of Galilee.</p>
		<h2 id="c5">5</h2>
		<p> <span class="ver">1</span>Now it came to pass, while the multitude pressed upon him and heard the word of God, that he was standing by the lake of Gennesaret; <span class="ver">2</span>and he saw two boats standing by the lake: but the fishermen had gone out of them, and were M
washing their nets. <span class="ver">3</span>And he entered into one of the boats, which was Simon
s, and asked him to put out a little from the land. And he sat down and taught the multitudes out of the boat. <span class="ver">4</span>And when he had left speaking, he said unto Simon, Put out into the deep, and let down your nets for a draught. <span class="ver">5</span>And Simon answered and said, Master, we toiled all night, and took nothing: but at thy word I will let down the nets. <span class="ver">6</spanM
>And when they had done this, they inclosed a great multitude of fishes; and their nets were breaking; <span class="ver">7</span>and they beckoned unto their partners in the other boat, that they should come and help them. And they came, and filled both the boats, so that they began to sink. <span class="ver">8</span>But Simon Peter, when he saw it, fell down at Jesus
 knees, saying, Depart from me; for I am a sinful man, O Lord. <span class="ver">9</span>For he was amazed, and all that were with him, at the drauM
ght of the fishes which they had taken; <span class="ver">10</span>and so were also James and John, sons of Zebedee, who were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. <span class="ver">11</span>And when they had brought their boats to land, they left all, and followed him.</p>
		<p> <span class="ver">12</span>And it came to pass, while he was in one of the cities, behold, a man full of leprosy: and when he saw Jesus, he fell on his face, and besought him, sayiM
ng, Lord, if thou wilt, thou canst make me clean. <span class="ver">13</span>And he stretched forth his hand, and touched him, saying, I will; be thou made clean. And straightway the leprosy departed from him. <span class="ver">14</span>And he charged him to tell no man: but go thy way, and show thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them. <span class="ver">15</span>But so much the more went abroad the report concerning him: and great multitudes came tM
ogether to hear, and to be healed of their infirmities. <span class="ver">16</span>But he withdrew himself in the deserts, and prayed.</p>
		<p> <span class="ver">17</span>And it came to pass on one of those days, that he was teaching; and there were Pharisees and doctors of the law sitting by, who were come out of every village of Galilee and Jud
a and Jerusalem: and the power of the Lord was with him to heal. <span class="ver">18</span>And behold, men bring on a bed a man that was palsied: and they sought to brM
ing him in, and to lay him before him. <span class="ver">19</span>And not finding by what <em>way</em> they might bring him in because of the multitude, they went up to the housetop, and let him down through the tiles with his couch into the midst before Jesus. <span class="ver">20</span>And seeing their faith, he said, Man, thy sins are forgiven thee. <span class="ver">21</span>And the scribes and the Pharisees began to reason, saying, Who is this that speaketh blasphemies? Who can forgive sins, but God alone? <spM
an class="ver">22</span>But Jesus perceiving their reasonings, answered and said unto them, Why reason ye in your hearts? <span class="ver">23</span>Which is easier, to say, Thy sins are forgiven thee; or to say, Arise and walk? <span class="ver">24</span>But that ye may know that the Son of man hath authority on earth to forgive sins (he said unto him that was palsied), I say unto thee, Arise, and take up thy couch, and go unto thy house. <span class="ver">25</span>And immediately he rose up before them, and took M
up that whereon he lay, and departed to his house, glorifying God. <span class="ver">26</span>And amazement took hold on all, and they glorified God; and they were filled with fear, saying, We have seen strange things to-day.</p>
		<p> <span class="ver">27</span>And after these things he went forth, and beheld a publican, named Levi, sitting at the place of toll, and said unto him, Follow me. <span class="ver">28</span>And he forsook all, and rose up and followed him.</p>
		<p> <span class="ver">29</span>And LeviM
 made him a great feast in his house: and there was a great multitude of publicans and of others that were sitting at meat with them. <span class="ver">30</span>And the Pharisees and their scribes murmured against his disciples, saying, Why do ye eat and drink with the publicans and sinners? <span class="ver">31</span>And Jesus answering said unto them, They that are in health have no need of a physician; but they that are sick. <span class="ver">32</span>I am not come to call the righteous but sinners to repentancM
		<p> <span class="ver">33</span>And they said unto him, The disciples of John fast often, and make supplications; likewise also the <em>disciples</em> of the Pharisees; but thine eat and drink. <span class="ver">34</span>And Jesus said unto them, Can ye make the sons of the bride-chamber fast, while the bridegroom is with them? <span class="ver">35</span>But the days will come; and when the bridegroom shall be taken away from them, then will they fast in those days. <span class="ver">36</span>And he spake M
also a parable unto them: No man rendeth a piece from a new garment and putteth it upon an old garment; else he will rend the new, and also the piece from the new will not agree with the old. <span class="ver">37</span>And no man putteth new wine into old wine-skins; else the new wine will burst the skins, and itself will be spilled, and the skins will perish. <span class="ver">38</span>But new wine must be put into fresh wine-skins. <span class="ver">39</span>And no man having drunk old <em>wine</em> desireth new;M
 for he saith, The old is good.</p>
		<h2 id="c6">6</h2>
		<p> <span class="ver">1</span>Now it came to pass on a sabbath, that he was going through the grainfields; and his disciples plucked the ears, and did eat, rubbing them in their hands. <span class="ver">2</span>But certain of the Pharisees said, Why do ye that which it is not lawful to do on the sabbath day? <span class="ver">3</span>And Jesus answering them said, Have ye not read even this, what David did, when he was hungry, he, and they that were with M
him; <span class="ver">4</span>how he entered into the house of God, and took and ate the showbread, and gave also to them that were with him; which it is not lawful to eat save for the priests alone? <span class="ver">5</span>And he said unto them, The Son of man is lord of the sabbath.</p>
		<p> <span class="ver">6</span>And it came to pass on another sabbath, that he entered into the synagogue and taught: and there was a man there, and his right hand was withered. <span class="ver">7</span>And the scribes and tM
he Pharisees watched him, whether he would heal on the sabbath; that they might find how to accuse him. <span class="ver">8</span>But he knew their thoughts; and he said to the man that had his hand withered, Rise up, and stand forth in the midst. And he arose and stood forth. <span class="ver">9</span>And Jesus said unto them, I ask you, Is it lawful on the sabbath to do good, or to do harm? to save a life, or to destroy it? <span class="ver">10</span>And he looked round about on them all, and said unto him, StretM
ch forth thy hand. And he did <em>so</em>: and his hand was restored. <span class="ver">11</span>But they were filled with madness; and communed one with another what they might do to Jesus.</p>
		<p> <span class="ver">12</span>And it came to pass in these days, that he went out into the mountain to pray; and he continued all night in prayer to God. <span class="ver">13</span>And when it was day, he called his disciples; and he chose from them twelve, whom also he named apostles: <span class="ver">14</span>Simon, M
whom he also named Peter, and Andrew his brother, and James and John, and Philip and Bartholomew, <span class="ver">15</span>and Matthew and Thomas, and James <em>the son</em> of Alph
us, and Simon who was called the Zealot, <span class="ver">16</span>and Judas <em>the son</em> of James, and Judas Iscariot, who became a traitor; <span class="ver">17</span>and he came down with them, and stood on a level place, and a great multitude of his disciples, and a great number of the people from all Jud
nd the sea coast of Tyre and Sidon, who came to hear him, and to be healed of their diseases; <span class="ver">18</span>and they that were troubled with unclean spirits were healed. <span class="ver">19</span>And all the multitude sought to touch him; for power came forth from him, and healed <em>them</em> all.</p>
		<p> <span class="ver">20</span>And he lifted up his eyes on his disciples, and said, Blessed <em>are</em> ye poor: for yours is the kingdom of God. <span class="ver">21</span>Blessed <em>are</em> ye M
that hunger now: for ye shall be filled. Blessed <em>are</em> ye that weep now: for ye shall laugh. <span class="ver">22</span>Blessed are ye, when men shall hate you, and when they shall separate you <em>from their company</em>, and reproach you, and cast out your name as evil, for the Son of man
s sake. <span class="ver">23</span>Rejoice in that day, and leap <em>for joy</em>: for behold, your reward is great in heaven; for in the same manner did their fathers unto the prophets. <span class="ver">24</span>But wM
oe unto you that are rich! for ye have received your consolation. <span class="ver">25</span>Woe unto you, ye that are full now! for ye shall hunger. Woe <em>unto you</em>, ye that laugh now! for ye shall mourn and weep. <span class="ver">26</span>Woe <em>unto you</em>, when all men shall speak well of you! for in the same manner did their fathers to the false prophets.</p>
		<p> <span class="ver">27</span>But I say unto you that hear, Love your enemies, do good to them that hate you, <span class="ver">28</span>blM
ess them that curse you, pray for them that despitefully use you. <span class="ver">29</span>To him that smiteth thee on the <em>one</em> cheek offer also the other; and from him that taketh away thy cloak withhold not thy coat also. <span class="ver">30</span>Give to every one that asketh thee; and of him that taketh away thy goods ask them not again. <span class="ver">31</span>And as ye would that men should do to you, do ye also to them likewise. <span class="ver">32</span>And if ye love them that love you, whatM
 thank have ye? for even sinners love those that love them. <span class="ver">33</span>And if ye do good to them that do good to you, what thank have ye? for even sinners do the same. <span class="ver">34</span>And if ye lend to them of whom ye hope to receive, what thank have ye? even sinners lend to sinners, to receive again as much. <span class="ver">35</span>But love your enemies, and do <em>them</em> good, and lend, never despairing; and your reward shall be great, and ye shall be sons of the Most High: for heM
 is kind toward the unthankful and evil. <span class="ver">36</span>Be ye merciful, even as your Father is merciful. <span class="ver">37</span>And judge not, and ye shall not be judged: and condemn not, and ye shall not be condemned: release, and ye shall be released: <span class="ver">38</span>give, and it shall be given unto you; good measure, pressed down, shaken together, running over, shall they give into your bosom. For with what measure ye mete it shall be measured to you again.</p>
		<p> <span class="ver"M
>39</span>And he spake also a parable unto them, Can the blind guide the blind? shall they not both fall into a pit? <span class="ver">40</span>The disciple is not above his teacher: but every one when he is perfected shall be as his teacher. <span class="ver">41</span>And why beholdest thou the mote that is in thy brother
s eye, but considerest not the beam that is in thine own eye? <span class="ver">42</span>Or how canst thou say to thy brother, Brother, let me cast out the mote that is in thine eye, when thou M
thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to cast out the mote that is in thy brother
s eye. <span class="ver">43</span>For there is no good tree that bringeth forth corrupt fruit; nor again a corrupt tree that bringeth forth good fruit. <span class="ver">44</span>For each tree is known by its own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. <span class="ver">45</sM
pan>The good man out of the good treasure of his heart bringeth forth that which is good; and the evil <em>man</em> out of the evil <em>treasure</em> bringeth forth that which is evil: for out of the abundance of the heart his mouth speaketh.</p>
		<p> <span class="ver">46</span>And why call ye me, Lord, Lord, and do not the things which I say? <span class="ver">47</span>Every one that cometh unto me, and heareth my words, and doeth them, I will show you to whom he is like: <span class="ver">48</span>he is like a M
man building a house, who digged and went deep, and laid a foundation upon the rock: and when a flood arose, the stream brake against that house, and could not shake it: because it had been well builded. <span class="ver">49</span>But he that heareth, and doeth not, is like a man that built a house upon the earth without a foundation; against which the stream brake, and straightway it fell in; and the ruin of that house was great.</p>
		<h2 id="c7">7</h2>
		<p> <span class="ver">1</span>After he had ended all hisM
 sayings in the ears of the people, he entered into Capernaum.</p>
		<p> <span class="ver">2</span>And a certain centurion
s servant, who was dear unto him, was sick and at the point of death. <span class="ver">3</span>And when he heard concerning Jesus, he sent unto him elders of the Jews, asking him that he would come and save his servant. <span class="ver">4</span>And they, when they came to Jesus, besought him earnestly, saying, He is worthy that thou shouldest do this for him; <span class="ver">5</span>for M
he loveth our nation, and himself built us our synagogue. <span class="ver">6</span>And Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself; for I am not worthy that thou shouldest come under my roof: <span class="ver">7</span>wherefore neither thought I myself worthy to come unto thee: but say the word, and my servant shall be healed. <span class="ver">8</span>For I also am a man set under authority, having under myself solM
diers: and I say to this one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. <span class="ver">9</span>And when Jesus heard these things, he marvelled at him, and turned and said unto the multitude that followed him, I say unto you, I have not found so great faith, no, not in Israel. <span class="ver">10</span>And they that were sent, returning to the house, found the servant whole.</p>
		<p> <span class="ver">11</span>And it came to pass soon afterwards, that hM
e went to a city called Nain; and his disciples went with him, and a great multitude. <span class="ver">12</span>Now when he drew near to the gate of the city, behold, there was carried out one that was dead, the only son of his mother, and she was a widow: and much people of the city was with her. <span class="ver">13</span>And when the Lord saw her, he had compassion on her, and said unto her, Weep not. <span class="ver">14</span>And he came nigh and touched the bier: and the bearers stood still. And he said, YouM
ng man, I say unto thee, Arise. <span class="ver">15</span>And he that was dead sat up, and began to speak. And he gave him to his mother. <span class="ver">16</span>And fear took hold on all: and they glorified God, saying, A great prophet is arisen among us: and, God hath visited his people. <span class="ver">17</span>And this report went forth concerning him in the whole of Jud
a, and all the region round about.</p>
		<p> <span class="ver">18</span>And the disciples of John told him of all these things. <span M
class="ver">19</span>And John calling unto him two of his disciples sent them to the Lord, saying, Art thou he that cometh, or look we for another? <span class="ver">20</span>And when the men were come unto him, they said, John the Baptist hath sent us unto thee, saying, Art thou he that cometh, or look we for another? <span class="ver">21</span>In that hour he cured many of diseases and plagues and evil spirits; and on many that were blind he bestowed sight. <span class="ver">22</span>And he answered and said untoM
 them, Go and tell John the things which ye have seen and heard; the blind receive their sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good tidings preached to them. <span class="ver">23</span>And blessed is he, whosoever shall find no occasion of stumbling in me.</p>
		<p> <span class="ver">24</span>And when the messengers of John were departed, he began to say unto the multitudes concerning John, What went ye out into the wilderness to behold? a reed shakM
en with the wind? <span class="ver">25</span>But what went ye out to see? a man clothed in soft raiment? Behold, they that are gorgeously apparelled, and live delicately, are in kings
 courts. <span class="ver">26</span>But what went ye out to see? a prophet? Yea, I say unto you, and much more than a prophet. <span class="ver">27</span>This is he of whom it is written,</p>
		<p class="q">Behold, I send my messenger before thy face,</p>
		<p class="q">Who shall prepare thy way before thee.</p>
<span class="ver">28</span>I say unto you, Among them that are born of women there is none greater than John: yet he that is but little in the kingdom of God is greater than he. <span class="ver">29</span>And all the people when they heard, and the publicans, justified God, being baptized with the baptism of John. <span class="ver">30</span>But the Pharisees and the lawyers rejected for themselves the counsel of God, being not baptized of him. <span class="ver">31</span>Whereunto then shall I liken the men of this M
generation, and to what are they like? <span class="ver">32</span>They are like unto children that sit in the marketplace, and call one to another; who say, We piped unto you, and ye did not dance; we wailed, and ye did not weep. <span class="ver">33</span>For John the Baptist is come eating no bread nor drinking wine; and ye say, He hath a demon. <span class="ver">34</span>The Son of man is come eating and drinking; and ye say, Behold, a gluttonous man, and a winebibber, a friend of publicans and sinners! <span clM
ass="ver">35</span>And wisdom is justified of all her children.</p>
		<p> <span class="ver">36</span>And one of the Pharisees desired him that he would eat with him. And he entered into the Pharisee
s house, and sat down to meat. <span class="ver">37</span>And behold, a woman who was in the city, a sinner; and when she knew that he was sitting at meat in the Pharisee
s house, she brought an alabaster cruse of ointment, <span class="ver">38</span>and standing behind at his feet, weeping, she began to wet his feM
et with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment. <span class="ver">39</span>Now when the Pharisee that had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have perceived who and what manner of woman this is that toucheth him, that she is a sinner. <span class="ver">40</span>And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Teacher, say on. <span class="ver">41</spanM
>A certain lender had two debtors: the one owed five hundred shillings, and the other fifty. <span class="ver">42</span>When they had not <em>wherewith</em> to pay, he forgave them both. Which of them therefore will love him most? <span class="ver">43</span>Simon answered and said, He, I suppose, to whom he forgave the most. And he said unto him, Thou hast rightly judged. <span class="ver">44</span>And turning to the woman, he said unto Simon, Seest thou this woman? I entered into thy house, thou gavest me no waterM
 for my feet: but she hath wetted my feet with her tears, and wiped them with her hair. <span class="ver">45</span>Thou gavest me no kiss: but she, since the time I came in, hath not ceased to kiss my feet. <span class="ver">46</span>My head with oil thou didst not anoint: but she hath anointed my feet with ointment. <span class="ver">47</span>Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, <em>the same</em> loveth little. <span class="ver">48</M
span>And he said unto her, Thy sins are forgiven. <span class="ver">49</span>And they that sat at meat with him began to say within themselves, Who is this that even forgiveth sins? <span class="ver">50</span>And he said unto the woman, Thy faith hath saved thee; go in peace.</p>
		<h2 id="c8">8</h2>
		<p> <span class="ver">1</span>And it came to pass soon afterwards, that he went about through cities and villages, preaching and bringing the good tidings of the kingdom of God, and with him the twelve, <span classM
="ver">2</span>and certain women who had been healed of evil spirits and infirmities: Mary that was called Magdalene, from whom seven demons had gone out, <span class="ver">3</span>and Joanna the wife of Chuzas Herod
s steward, and Susanna, and many others, who ministered unto them of their substance.</p>
		<p> <span class="ver">4</span>And when a great multitude came together, and they of every city resorted unto him, he spake by a parable: <span class="ver">5</span>The sower went forth to sow his seed: and as M
he sowed, some fell by the way side; and it was trodden under foot, and the birds of the heaven devoured it. <span class="ver">6</span>And other fell on the rock; and as soon as it grew, it withered away, because it had no moisture. <span class="ver">7</span>And other fell amidst the thorns; and the thorns grew with it, and choked it. <span class="ver">8</span>And other fell into the good ground, and grew, and brought forth fruit a hundredfold. As he said these things, he cried, He that hath ears to hear, let him hM
		<p> <span class="ver">9</span>And his disciples asked him what this parable might be. <span class="ver">10</span>And he said, Unto you it is given to know the mysteries of the kingdom of God: but to the rest in parables; that seeing they may not see, and hearing they may not understand. <span class="ver">11</span>Now the parable is this: The seed is the word of God. <span class="ver">12</span>And those by the way side are they that have heard; then cometh the devil, and taketh away the word from their hM
eart, that they may not believe and be saved. <span class="ver">13</span>And those on the rock <em>are</em> they who, when they have heard, receive the word with joy; and these have no root, who for a while believe, and in time of temptation fall away. <span class="ver">14</span>And that which fell among the thorns, these are they that have heard, and as they go on their way they are choked with cares and riches and pleasures of <em>this</em> life, and bring no fruit to perfection. <span class="ver">15</span>And thM
at in the good ground, these are such as in an honest and good heart, having heard the word, hold it fast, and bring forth fruit with patience.</p>
		<p> <span class="ver">16</span>And no man, when he hath lighted a lamp, covereth it with a vessel, or putteth it under a bed; but putteth it on a stand, that they that enter in may see the light. <span class="ver">17</span>For nothing is hid, that shall not be made manifest; nor <em>anything</em> secret, that shall not be known and come to light. <span class="ver">18M
</span>Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken away even that which he thinketh he hath.</p>
		<p> <span class="ver">19</span>And there came to him his mother and brethren, and they could not come at him for the crowd. <span class="ver">20</span>And it was told him, Thy mother and thy brethren stand without, desiring to see thee. <span class="ver">21</span>But he answered and said unto them, My mother and my brethren are these thatM
 hear the word of God, and do it.</p>
		<p> <span class="ver">22</span>Now it came to pass on one of those days, that he entered into a boat, himself and his disciples; and he said unto them, Let us go over unto the other side of the lake: and they launched forth. <span class="ver">23</span>But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filling <em>with water</em>, and were in jeopardy. <span class="ver">24</span>And they came to him, and awoke him, saying, MasterM
, master, we perish. And he awoke, and rebuked the wind and the raging of the water: and they ceased, and there was a calm. <span class="ver">25</span>And he said unto them, Where is your faith? And being afraid they marvelled, saying one to another, Who then is this, that he commandeth even the winds and the water, and they obey him?</p>
		<p> <span class="ver">26</span>And they arrived at the country of the Gerasenes, which is over against Galilee. <span class="ver">27</span>And when he was come forth upon the lM
and, there met him a certain man out of the city, who had demons; and for a long time he had worn no clothes, and abode not in <em>any</em> house, but in the tombs. <span class="ver">28</span>And when he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of the Most High God? I beseech thee, torment me not. <span class="ver">29</span>For he was commanding the unclean spirit to come out from the man. For oftentimes it had seized him: and he wasM
 kept under guard, and bound with chains and fetters; and breaking the bands asunder, he was driven of the demon into the deserts. <span class="ver">30</span>And Jesus asked him, What is thy name? And he said, Legion; for many demons were entered into him. <span class="ver">31</span>And they entreated him that he would not command them to depart into the abyss. <span class="ver">32</span>Now there was there a herd of many swine feeding on the mountain: and they entreated him that he would give them leave to enter iM
nto them. And he gave them leave. <span class="ver">33</span>And the demons came out from the man, and entered into the swine: and the herd rushed down the steep into the lake, and were drowned. <span class="ver">34</span>And when they that fed them saw what had come to pass, they fled, and told it in the city and in the country. <span class="ver">35</span>And they went out to see what had come to pass; and they came to Jesus, and found the man, from whom the demons were gone out, sitting, clothed and in his right M
mind, at the feet of Jesus: and they were afraid. <span class="ver">36</span>And they that saw it told them how he that was possessed with demons was made whole. <span class="ver">37</span>And all the people of the country of the Gerasenes round about asked him to depart from them; for they were holden with great fear: and he entered into a boat, and returned. <span class="ver">38</span>But the man from whom the demons were gone out prayed him that he might be with him: but he sent him away, saying, <span class="veM
r">39</span>Return to thy house, and declare how great things God hath done for thee. And he went his way, publishing throughout the whole city how great things Jesus had done for him.</p>
		<p> <span class="ver">40</span>And as Jesus returned, the multitude welcomed him; for they were all waiting for him. <span class="ver">41</span>And behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus
 feet, and besought him to come into his house; <span class="ver">42</span>fM
or he had an only daughter, about twelve years of age, and she was dying. But as he went the multitudes thronged him.</p>
		<p> <span class="ver">43</span>And a woman having an issue of blood twelve years, who had spent all her living upon physicians, and could not be healed of any, <span class="ver">44</span>came behind him, and touched the border of his garment: and immediately the issue of her blood stanched. <span class="ver">45</span>And Jesus said, Who is it that touched me? And when all denied, Peter said, M
and they that were with him, Master, the multitudes press thee and crush <em>thee</em>. <span class="ver">46</span>But Jesus said, Some one did touch me; for I perceived that power had gone forth from me. <span class="ver">47</span>And when the woman saw that she was not hid, she came trembling, and falling down before him declared in the presence of all the people for what cause she touched him, and how she was healed immediately. <span class="ver">48</span>And he said unto her, Daughter, thy faith hath made thee M
whole; go in peace.</p>
		<p> <span class="ver">49</span>While he yet spake, there cometh one from the ruler of the synagogue
s <em>house</em>, saying, Thy daughter is dead; trouble not the Teacher. <span class="ver">50</span>But Jesus hearing it, answered him, Fear not: only believe, and she shall be made whole. <span class="ver">51</span>And when he came to the house, he suffered not any man to enter in with him, save Peter, and John, and James, and the father of the maiden and her mother. <span class="ver">52M
</span>And all were weeping, and bewailing her: but he said, Weep not; for she is not dead, but sleepeth. <span class="ver">53</span>And they laughed him to scorn, knowing that she was dead. <span class="ver">54</span>But he, taking her by the hand, called, saying, Maiden, arise. <span class="ver">55</span>And her spirit returned, and she rose up immediately: and he commanded that <em>something</em> be given her to eat. <span class="ver">56</span>And her parents were amazed: but he charged them to tell no man what M
		<h2 id="c9">9</h2>
		<p> <span class="ver">1</span>And he called the twelve together, and gave them power and authority over all demons, and to cure diseases. <span class="ver">2</span>And he sent them forth to preach the kingdom of God, and to heal the sick. <span class="ver">3</span>And he said unto them, Take nothing for your journey, neither staff, nor wallet, nor bread, nor money; neither have two coats. <span class="ver">4</span>And into whatsoever house ye enter, there abide, and thencM
e depart. <span class="ver">5</span>And as many as receive you not, when ye depart from that city, shake off the dust from your feet for a testimony against them. <span class="ver">6</span>And they departed, and went throughout the villages, preaching the gospel, and healing everywhere.</p>
		<p> <span class="ver">7</span>Now Herod the tetrarch heard of all that was done: and he was much perplexed, because that it was said by some, that John was risen from the dead; <span class="ver">8</span>and by some, that ElijM
ah had appeared; and by others, that one of the old prophets was risen again. <span class="ver">9</span>And Herod said, John I beheaded: but who is this, about whom I hear such things? And he sought to see him.</p>
		<p> <span class="ver">10</span>And the apostles, when they were returned, declared unto him what things they had done. And he took them, and withdrew apart to a city called Bethsaida. <span class="ver">11</span>But the multitudes perceiving it followed him: and he welcomed them, and spake to them of tM
he kingdom of God, and them that had need of healing he cured. <span class="ver">12</span>And the day began to wear away; and the twelve came, and said unto him, Send the multitude away, that they may go into the villages and country round about, and lodge, and get provisions: for we are here in a desert place. <span class="ver">13</span>But he said unto them, Give ye them to eat. And they said, We have no more than five loaves and two fishes; except we should go and buy food for all this people. <span class="ver">M
14</span>For they were about five thousand men. And he said unto his disciples, Make them sit down in companies, about fifty each. <span class="ver">15</span>And they did so, and made them all sit down. <span class="ver">16</span>And he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake; and gave to the disciples to set before the multitude. <span class="ver">17</span>And they ate, and were all filled: and there was taken up that which remained over to them of broken pieceM
s, twelve baskets.</p>
		<p> <span class="ver">18</span>And it came to pass, as he was praying apart, the disciples were with him: and he asked them, saying, Who do the multitudes say that I am? <span class="ver">19</span>And they answering said, John the Baptist; but others <em>say</em>, Elijah; and others, that one of the old prophets is risen again. <span class="ver">20</span>And he said unto them, But who say ye that I am? And Peter answering said, The Christ of God. <span class="ver">21</span>But he charged tM
hem, and commanded <em>them</em> to tell this to no man; <span class="ver">22</span>saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be killed, and the third day be raised up. <span class="ver">23</span>And he said unto all, If any man would come after me, let him deny himself, and take up his cross daily, and follow me. <span class="ver">24</span>For whosoever would save his life shall lose it; but whosoever shall lose his life for my sake, the same sM
hall save it. <span class="ver">25</span>For what is a man profited, if he gain the whole world, and lose or forfeit his own self? <span class="ver">26</span>For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he cometh in his own glory, and <em>the glory</em> of the Father, and of the holy angels. <span class="ver">27</span>But I tell you of a truth, There are some of them that stand here, who shall in no wise taste of death, till they see the kingdom of God.</p>
p> <span class="ver">28</span>And it came to pass about eight days after these sayings, that he took with him Peter and John and James, and went up into the mountain to pray. <span class="ver">29</span>And as he was praying, the fashion of his countenance was altered, and his raiment <em>became</em> white <em>and</em> dazzling. <span class="ver">30</span>And behold, there talked with him two men, who were Moses and Elijah; <span class="ver">31</span>who appeared in glory, and spake of his decease which he was aboutM
 to accomplish at Jerusalem. <span class="ver">32</span>Now Peter and they that were with him were heavy with sleep: but when they were fully awake, they saw his glory, and the two men that stood with him. <span class="ver">33</span>And it came to pass, as they were parting from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah: not knowing what he said. <span class="ver">34</span>And while he said these things, tM
here came a cloud, and overshadowed them: and they feared as they entered into the cloud. <span class="ver">35</span>And a voice came out of the cloud, saying, This is my Son, my chosen: hear ye him. <span class="ver">36</span>And when the voice came, Jesus was found alone. And they held their peace, and told no man in those days any of the things which they had seen.</p>
		<p> <span class="ver">37</span>And it came to pass, on the next day, when they were come down from the mountain, a great multitude met him. <sM
pan class="ver">38</span>And behold, a man from the multitude cried, saying, Teacher, I beseech thee to look upon my son; for he is mine only child: <span class="ver">39</span>and behold, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth, and it hardly departeth from him, bruising him sorely. <span class="ver">40</span>And I besought thy disciples to cast it out; and they could not. <span class="ver">41</span>And Jesus answered and said, O faithless and perverse generation, how lonM
g shall I be with you, and bear with you? bring hither thy son. <span class="ver">42</span>And as he was yet a coming, the demon dashed him down, and tare <em>him</em> grievously. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. <span class="ver">43</span>And they were all astonished at the majesty of God.</p>
		<p>But while all were marvelling at all the things which he did, he said unto his disciples, <span class="ver">44</span>Let these words sink into your ears: for thM
e Son of man shall be delivered up into the hands of men. <span class="ver">45</span>But they understood not this saying, and it was concealed from them, that they should not perceive it; and they were afraid to ask him about this saying.</p>
		<p> <span class="ver">46</span>And there arose a reasoning among them, which of them was the greatest. <span class="ver">47</span>But when Jesus saw the reasoning of their heart, he took a little child, and set him by his side, <span class="ver">48</span>and said unto them,M
 Whosoever shall receive this little child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same is great.</p>
		<p> <span class="ver">49</span>And John answered and said, Master, we saw one casting out demons in thy name; and we forbade him, because he followeth not with us. <span class="ver">50</span>But Jesus said unto him, Forbid <em>him</em> not: for he that is not against you is for you.</p>
		<p> <span class="ver">51</span>And it caM
me to pass, when the days were well-nigh come that he should be received up, he stedfastly set his face to go to Jerusalem, <span class="ver">52</span>and sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. <span class="ver">53</span>And they did not receive him, because his face was <em>as though he were</em> going to Jerusalem. <span class="ver">54</span>And when his disciples James and John saw <em>this</em>, they said, Lord, wilt thou that we bid M
fire to come down from heaven, and consume them? <span class="ver">55</span>But he turned, and rebuked them. <span class="ver">56</span>And they went to another village.</p>
		<p> <span class="ver">57</span>And as they went on the way, a certain man said unto him, I will follow thee whithersoever thou goest. <span class="ver">58</span>And Jesus said unto him, The foxes have holes, and the birds of the heaven <em>have</em> nests; but the Son of man hath not where to lay his head. <span class="ver">59</span>And he sM
aid unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. <span class="ver">60</span>But he said unto him, Leave the dead to bury their own dead; but go thou and publish abroad the kingdom of God. <span class="ver">61</span>And another also said, I will follow thee, Lord; but first suffer me to bid farewell to them that are at my house. <span class="ver">62</span>But Jesus said unto him, No man, having put his hand to the plow, and looking back, is fit for the kingdom of God.</p>
<h2 id="c10">10</h2>
		<p> <span class="ver">1</span>Now after these things the Lord appointed seventy others, and sent them two and two before his face into every city and place, whither he himself was about to come. <span class="ver">2</span>And he said unto them, The harvest indeed is plenteous, but the laborers are few: pray ye therefore the Lord of the harvest, that he send forth laborers into his harvest. <span class="ver">3</span>Go your ways; behold, I send you forth as lambs in the midst of wolves. <span M
class="ver">4</span>Carry no purse, no wallet, no shoes; and salute no man on the way. <span class="ver">5</span>And into whatsoever house ye shall enter, first say, Peace <em>be</em> to this house. <span class="ver">6</span>And if a son of peace be there, your peace shall rest upon him: but if not, it shall turn to you again. <span class="ver">7</span>And in that same house remain, eating and drinking such things as they give: for the laborer is worthy of his hire. Go not from house to house. <span class="ver">8</M
span>And into whatsoever city ye enter, and they receive you, eat such things as are set before you: <span class="ver">9</span>and heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. <span class="ver">10</span>But into whatsoever city ye shall enter, and they receive you not, go out into the streets thereof and say, <span class="ver">11</span>Even the dust from your city, that cleaveth to our feet, we wipe off against you: nevertheless know this, that the kingdom of God is cM
ome nigh. <span class="ver">12</span>I say unto you, It shall be more tolerable in that day for Sodom, than for that city. <span class="ver">13</span>Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which were done in you, they would have repented long ago, sitting in sackcloth and ashes. <span class="ver">14</span>But it shall be more tolerable for Tyre and Sidon in the judgment, than for you. <span class="ver">15</span>And thou, Capernaum, shalt thou be eM
xalted unto heaven? thou shalt be brought down unto Hades. <span class="ver">16</span>He that heareth you heareth me; and he that rejecteth you rejecteth me; and he that rejecteth me rejecteth him that sent me.</p>
		<p> <span class="ver">17</span>And the seventy returned with joy, saying, Lord, even the demons are subject unto us in thy name. <span class="ver">18</span>And he said unto them, I beheld Satan fallen as lightning from heaven. <span class="ver">19</span>Behold, I have given you authority to tread uponM
 serpents and scorpions, and over all the power of the enemy: and nothing shall in any wise hurt you. <span class="ver">20</span>Nevertheless in this rejoice not, that the spirits are subject unto you; but rejoice that your names are written in heaven.</p>
		<p> <span class="ver">21</span>In that same hour he rejoiced in the Holy Spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes: yea, Father; for sM
o it was well-pleasing in thy sight. <span class="ver">22</span>All things have been delivered unto me of my Father: and no one knoweth who the Son is, save the Father; and who the Father is, save the Son, and he to whomsoever the Son willeth to reveal <em>him</em>. <span class="ver">23</span>And turning to the disciples, he said privately, Blessed <em>are</em> the eyes which see the things that ye see: <span class="ver">24</span>for I say unto you, that many prophets and kings desired to see the things which ye seM
e, and saw them not; and to hear the things which ye hear, and heard them not.</p>
		<p> <span class="ver">25</span>And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? <span class="ver">26</span>And he said unto him, What is written in the law? how readest thou? <span class="ver">27</span>And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighM
bor as thyself. <span class="ver">28</span>And he said unto him, Thou hast answered right: this do, and thou shalt live. <span class="ver">29</span>But he, desiring to justify himself, said unto Jesus, And who is my neighbor? <span class="ver">30</span>Jesus made answer and said, A certain man was going down from Jerusalem to Jericho; and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. <span class="ver">31</span>And by chance a certain priest was going down that way: M
and when he saw him, he passed by on the other side. <span class="ver">32</span>And in like manner a Levite also, when he came to the place, and saw him, passed by on the other side. <span class="ver">33</span>But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he was moved with compassion, <span class="ver">34</span>and came to him, and bound up his wounds, pouring on <em>them</em> oil and wine; and he set him on his own beast, and brought him to an inn, and took care of him. <span clM
ass="ver">35</span>And on the morrow he took out two shillings, and gave them to the host, and said, Take care of him; and whatsoever thou spendest more, I, when I come back again, will repay thee. <span class="ver">36</span>Which of these three, thinkest thou, proved neighbor unto him that fell among the robbers? <span class="ver">37</span>And he said, He that showed mercy on him. And Jesus said unto him, Go, and do thou likewise.</p>
		<p> <span class="ver">38</span>Now as they went on their way, he entered intoM
 a certain village: and a certain woman named Martha received him into her house. <span class="ver">39</span>And she had a sister called Mary, who also sat at the Lord
s feet, and heard his word. <span class="ver">40</span>But Martha was cumbered about much serving; and she came up to him, and said, Lord, dost thou not care that my sister did leave me to serve alone? bid her therefore that she help me. <span class="ver">41</span>But the Lord answered and said unto her, Martha, Martha, thou art anxious and troubleM
d about many things: <span class="ver">42</span>but one thing is needful: for Mary hath chosen the good part, which shall not be taken away from her.</p>
		<h2 id="c11">11</h2>
		<p> <span class="ver">1</span>And it came to pass, as he was praying in a certain place, that when he ceased, one of his disciples said unto him, Lord, teach us to pray, even as John also taught his disciples. <span class="ver">2</span>And he said unto them, When ye pray, say, Father, Hallowed be thy name. Thy kingdom come. <span class="M
ver">3</span>Give us day by day our daily bread. <span class="ver">4</span>And forgive us our sins; for we ourselves also forgive every one that is indebted to us. And bring us not into temptation.</p>
		<p> <span class="ver">5</span>And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say to him, Friend, lend me three loaves; <span class="ver">6</span>for a friend of mine is come to me from a journey, and I have nothing to set before him; <span class="ver">7</span>and heM
 from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee? <span class="ver">8</span>I say unto you, Though he will not rise and give him because he is his friend, yet because of his importunity he will arise and give him as many as he needeth. <span class="ver">9</span>And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. <span class="ver">10</span>For every one that asketh M
receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. <span class="ver">11</span>And of which of you that is a father shall his son ask a loaf, and he give him a stone? or a fish, and he for a fish give him a serpent? <span class="ver">12</span>Or <em>if</em> he shall ask an egg, will he give him a scorpion? <span class="ver">13</span>If ye then, being evil, know how to give good gifts unto your children, how much more shall <em>your</em> heavenly Father give the Holy Spirit to them tM
		<p> <span class="ver">14</span>And he was casting out a demon <em>that was</em> dumb. And it came to pass, when the demon was gone out, the dumb man spake; and the multitudes marvelled. <span class="ver">15</span>But some of them said, By Beelzebub the prince of the demons casteth he out demons. <span class="ver">16</span>And others, trying <em>him</em>, sought of him a sign from heaven. <span class="ver">17</span>But he, knowing their thoughts, said unto them, Every kingdom divided against itseM
lf is brought to desolation; and a house <em>divided</em> against a house falleth. <span class="ver">18</span>And if Satan also is divided against himself, how shall his kingdom stand? because ye say that I cast out demons by Beelzebub. <span class="ver">19</span>And if I by Beelzebub cast out demons, by whom do your sons cast them out? therefore shall they be your judges. <span class="ver">20</span>But if I by the finger of God cast out demons, then is the kingdom of God come upon you. <span class="ver">21</span>WM
hen the strong <em>man</em> fully armed guardeth his own court, his goods are in peace: <span class="ver">22</span>but when a stronger than he shall come upon him, and overcome him, he taketh from him his whole armor wherein he trusted, and divideth his spoils. <span class="ver">23</span>He that is not with me is against me; and he that gathereth not with me scattereth. <span class="ver">24</span>The unclean spirit when he is gone out of the man, passeth through waterless places, seeking rest, and finding none, he M
saith, I will turn back unto my house whence I came out. <span class="ver">25</span>And when he is come, he findeth it swept and garnished. <span class="ver">26</span>Then goeth he, and taketh <em>to him</em> seven other spirits more evil than himself; and they enter in and dwell there: and the last state of that man becometh worse than the first.</p>
		<p> <span class="ver">27</span>And it came to pass, as he said these things, a certain woman out of the multitude lifted up her voice, and said unto him, Blessed iM
s the womb that bare thee, and the breasts which thou didst suck. <span class="ver">28</span>But he said, Yea rather, blessed are they that hear the word of God, and keep it.</p>
		<p> <span class="ver">29</span>And when the multitudes were gathering together unto him, he began to say, This generation is an evil generation: it seeketh after a sign; and there shall no sign be given to it but the sign of Jonah. <span class="ver">30</span>For even as Jonah became a sign unto the Ninevites, so shall also the Son of maM
n be to this generation. <span class="ver">31</span>The queen of the south shall rise up in the judgment with the men of this generation, and shall condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, a greater than Solomon is here. <span class="ver">32</span>The men of Nineveh shall stand up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, a greater than Jonah is here.</p>
		<p> <span class="ver">33</spM
an>No man, when he hath lighted a lamp, putteth it in a cellar, neither under the bushel, but on the stand, that they which enter in may see the light. <span class="ver">34</span>The lamp of thy body is thine eye: when thine eye is single, thy whole body also is full of light; but when it is evil, thy body also is full of darkness. <span class="ver">35</span>Look therefore whether the light that is in thee be not darkness. <span class="ver">36</span>If therefore thy whole body be full of light, having no part dark,M
 it shall be wholly full of light, as when the lamp with its bright shining doth give thee light.</p>
		<p> <span class="ver">37</span>Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. <span class="ver">38</span>And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. <span class="ver">39</span>And the Lord said unto him, Now ye the Pharisees cleanse the outside of the cup and of the platter; but your inward part is full of extortioM
n and wickedness. <span class="ver">40</span>Ye foolish ones, did not he that made the outside make the inside also? <span class="ver">41</span>But give for alms those things which are within; and behold, all things are clean unto you.</p>
		<p> <span class="ver">42</span>But woe unto you Pharisees! for ye tithe mint and rue and every herb, and pass over justice and the love of God: but these ought ye to have done, and not to leave the other undone. <span class="ver">43</span>Woe unto you Pharisees! for ye love thM
e chief seats in the synagogues, and the salutations in the marketplaces. <span class="ver">44</span>Woe unto you! for ye are as the tombs which appear not, and the men that walk over <em>them</em> know it not.</p>
		<p> <span class="ver">45</span>And one of the lawyers answering saith unto him, Teacher, in saying this thou reproachest us also. <span class="ver">46</span>And he said, Woe unto you lawyers also! for ye load men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of yoM
ur fingers. <span class="ver">47</span>Woe unto you! for ye build the tombs of the prophets, and your fathers killed them. <span class="ver">48</span>So ye are witnesses and consent unto the works of your fathers: for they killed them, and ye build <em>their tombs</em>. <span class="ver">49</span>Therefore also said the wisdom of God, I will send unto them prophets and apostles; and <em>some</em> of them they shall kill and persecute; <span class="ver">50</span>that the blood of all the prophets, which was shed froM
m the foundation of the world, may be required of this generation; <span class="ver">51</span>from the blood of Abel unto the blood of Zachariah, who perished between the altar and the sanctuary: yea, I say unto you, it shall be required of this generation. <span class="ver">52</span>Woe unto you lawyers! for ye took away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.</p>
		<p> <span class="ver">53</span>And when he was come out from thence, the scribes and the PharM
isees began to press upon <em>him</em> vehemently, and to provoke him to speak of many things; <span class="ver">54</span>laying wait for him, to catch something out of his mouth.</p>
		<h2 id="c12">12</h2>
		<p> <span class="ver">1</span>In the mean time, when the many thousands of the multitude were gathered together, insomuch that they trod one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. <span class="ver">2</span>But there is nothM
ing covered up, that shall not be revealed; and hid, that shall not be known. <span class="ver">3</span>Wherefore whatsoever ye have said in the darkness shall be heard in the light; and what ye have spoken in the ear in the inner chambers shall be proclaimed upon the housetops. <span class="ver">4</span>And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. <span class="ver">5</span>But I will warn you whom ye shall fear: Fear him, who after he hath kM
illed hath power to cast into hell; yea, I say unto you, Fear him. <span class="ver">6</span>Are not five sparrows sold for two pence? and not one of them is forgotten in the sight of God. <span class="ver">7</span>But the very hairs of your head are all numbered. Fear not: ye are of more value than many sparrows. <span class="ver">8</span>And I say unto you, Every one who shall confess me before men, him shall the Son of man also confess before the angels of God: <span class="ver">9</span>but he that denieth me inM
 the presence of men shall be denied in the presence of the angels of God. <span class="ver">10</span>And every one who shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Spirit it shall not be forgiven. <span class="ver">11</span>And when they bring you before the synagogues, and the rulers, and the authorities, be not anxious how or what ye shall answer, or what ye shall say: <span class="ver">12</span>for the Holy Spirit shall teach you in that verM
y hour what ye ought to say.</p>
		<p> <span class="ver">13</span>And one out of the multitude said unto him, Teacher, bid my brother divide the inheritance with me. <span class="ver">14</span>But he said unto him, Man, who made me a judge or a divider over you? <span class="ver">15</span>And he said unto them, Take heed, and keep yourselves from all covetousness: for a man
s life consisteth not in the abundance of the things which he possesseth. <span class="ver">16</span>And he spake a parable unto them, sayinM
g, The ground of a certain rich man brought forth plentifully: <span class="ver">17</span>and he reasoned within himself, saying, What shall I do, because I have not where to bestow my fruits? <span class="ver">18</span>And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my grain and my goods. <span class="ver">19</span>And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, be merry. <span class="ver">20</span>ButM
 God said unto him, Thou foolish one, this night is thy soul required of thee; and the things which thou hast prepared, whose shall they be? <span class="ver">21</span>So is he that layeth up treasure for himself, and is not rich toward God.</p>
		<p> <span class="ver">22</span>And he said unto his disciples, Therefore I say unto you, Be not anxious for <em>your</em> life, what ye shall eat; nor yet for your body, what ye shall put on. <span class="ver">23</span>For the life is more than the food, and the body thaM
n the raiment. <span class="ver">24</span>Consider the ravens, that they sow not, neither reap; which have no store-chamber nor barn; and God feedeth them: of how much more value are ye than the birds! <span class="ver">25</span>And which of you by being anxious can add a cubit unto the measure of his life? <span class="ver">26</span>If then ye are not able to do even that which is least, why are ye anxious concerning the rest? <span class="ver">27</span>Consider the lilies, how they grow: they toil not, neither doM
 they spin; yet I say unto you, Even Solomon in all his glory was not arrayed like one of these. <span class="ver">28</span>But if God doth so clothe the grass in the field, which to-day is, and to-morrow is cast into the oven; how much more <em>shall he clothe</em> you, O ye of little faith? <span class="ver">29</span>And seek not ye what ye shall eat, and what ye shall drink, neither be ye of doubtful mind. <span class="ver">30</span>For all these things do the nations of the world seek after: but your Father knoM
weth that ye have need of these things. <span class="ver">31</span>Yet seek ye his kingdom, and these things shall be added unto you. <span class="ver">32</span>Fear not, little flock; for it is your Father
s good pleasure to give you the kingdom. <span class="ver">33</span>Sell that which ye have, and give alms; make for yourselves purses which wax not old, a treasure in the heavens that faileth not, where no thief draweth near, neither moth destroyeth. <span class="ver">34</span>For where your treasure is, therM
e will your heart be also.</p>
		<p> <span class="ver">35</span>Let your loins be girded about, and your lamps burning; <span class="ver">36</span>and be ye yourselves like unto men looking for their lord, when he shall return from the marriage feast; that, when he cometh and knocketh, they may straightway open unto him. <span class="ver">37</span>Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them sit down to meat, and shalM
l come and serve them. <span class="ver">38</span>And if he shall come in the second watch, and if in the third, and find <em>them</em> so, blessed are those <em>servants</em>. <span class="ver">39</span>But know this, that if the master of the house had known in what hour the thief was coming, he would have watched, and not have left his house to be broken through. <span class="ver">40</span>Be ye also ready: for in an hour that ye think not the Son of man cometh.</p>
		<p> <span class="ver">41</span>And Peter saM
id, Lord, speakest thou this parable unto us, or even unto all? <span class="ver">42</span>And the Lord said, Who then is the faithful and wise steward, whom his lord shall set over his household, to give them their portion of food in due season? <span class="ver">43</span>Blessed is that servant, whom his lord when he cometh shall find so doing. <span class="ver">44</span>Of a truth I say unto you, that he will set him over all that he hath. <span class="ver">45</span>But if that servant shall say in his heart, MyM
 lord delayeth his coming; and shall begin to beat the menservants and the maidservants, and to eat and drink, and to be drunken; <span class="ver">46</span>the lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall cut him asunder, and appoint his portion with the unfaithful. <span class="ver">47</span>And that servant, who knew his lord
s will, and made not ready, nor did according to his will, shall be beaten with many <em>stripes</em>; <span class="ver">4M
8</span>but he that knew not, and did things worthy of stripes, shall be beaten with few <em>stripes</em>. And to whomsoever much is given, of him shall much be required: and to whom they commit much, of him will they ask the more.</p>
		<p> <span class="ver">49</span>I came to cast fire upon the earth; and what do I desire, if it is already kindled? <span class="ver">50</span>But I have a baptism to be baptized with; and how am I straitened till it be accomplished! <span class="ver">51</span>Think ye that I am coM
me to give peace in the earth? I tell you, Nay; but rather division: <span class="ver">52</span>for there shall be from henceforth five in one house divided, three against two, and two against three. <span class="ver">53</span>They shall be divided, father against son, and son against father; mother against daughter, and daughter against her mother; mother in law against her daughter in law, and daughter in law against her mother in law.</p>
		<p> <span class="ver">54</span>And he said to the multitudes also, WhenM
 ye see a cloud rising in the west, straightway ye say, There cometh a shower; and so it cometh to pass. <span class="ver">55</span>And when <em>ye see</em> a south wind blowing, ye say, There will be a scorching heat; and it cometh to pass. <span class="ver">56</span>Ye hypocrites, ye know how to interpret the face of the earth and the heaven; but how is it that ye know not how to interpret this time? <span class="ver">57</span>And why even of yourselves judge ye not what is right? <span class="ver">58</span>For aM
s thou art going with thine adversary before the magistrate, on the way give diligence to be quit of him; lest haply he drag thee unto the judge, and the judge shall deliver thee to the officer, and the officer shall cast thee into prison. <span class="ver">59</span>I say unto thee, Thou shalt by no means come out thence, till thou have paid the very last mite.</p>
		<h2 id="c13">13</h2>
		<p> <span class="ver">1</span>Now there were some present at that very season who told him of the Galil
ans, whose blood PilM
ate had mingled with their sacrifices. <span class="ver">2</span>And he answered and said unto them, Think ye that these Galil
ans were sinners above all the Galil
ans, because they have suffered these things? <span class="ver">3</span>I tell you, Nay: but, except ye repent, ye shall all in like manner perish. <span class="ver">4</span>Or those eighteen, upon whom the tower in Siloam fell, and killed them, think ye that they were offenders above all the men that dwell in Jerusalem? <span class="ver">5</span>I telM
l you, Nay: but, except ye repent, ye shall all likewise perish.</p>
		<p> <span class="ver">6</span>And he spake this parable; A certain man had a fig tree planted in his vineyard; and he came seeking fruit thereon, and found none. <span class="ver">7</span>And he said unto the vinedresser, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why doth it also cumber the ground? <span class="ver">8</span>And he answering saith unto him, Lord, let it alone this year also, tilM
l I shall dig about it, and dung it: <span class="ver">9</span>and if it bear fruit thenceforth, <em>well</em>; but if not, thou shalt cut it down.</p>
		<p> <span class="ver">10</span>And he was teaching in one of the synagogues on the sabbath day. <span class="ver">11</span>And behold, a woman that had a spirit of infirmity eighteen years; and she was bowed together, and could in no wise lift herself up. <span class="ver">12</span>And when Jesus saw her, he called her, and said to her, Woman, thou art loosed froM
m thine infirmity. <span class="ver">13</span>And he laid his hands upon her: and immediately she was made straight, and glorified God. <span class="ver">14</span>And the ruler of the synagogue, being moved with indignation because Jesus had healed on the sabbath, answered and said to the multitude, There are six days in which men ought to work: in them therefore come and be healed, and not on the day of the sabbath. <span class="ver">15</span>But the Lord answered him, and said, Ye hypocrites, doth not each one ofM
 you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? <span class="ver">16</span>And ought not this woman, being a daughter of Abraham, whom Satan had bound, lo, <em>these</em> eighteen years, to have been loosed from this bond on the day of the sabbath? <span class="ver">17</span>And as he said these things, all his adversaries were put to shame: and all the multitude rejoiced for all the glorious things that were done by him.</p>
		<p> <span class="ver">18</span>He said thereM
fore, Unto what is the kingdom of God like? and whereunto shall I liken it? <span class="ver">19</span>It is like unto a grain of mustard seed, which a man took, and cast into his own garden; and it grew, and became a tree; and the birds of the heaven lodged in the branches thereof.</p>
		<p> <span class="ver">20</span>And again he said, Whereunto shall I liken the kingdom of God? <span class="ver">21</span>It is like unto leaven, which a woman took and hid in three measures of meal, till it was all leavened.</p>
		<p> <span class="ver">22</span>And he went on his way through cities and villages, teaching, and journeying on unto Jerusalem. <span class="ver">23</span>And one said unto him, Lord, are they few that are saved? And he said unto them, <span class="ver">24</span>Strive to enter in by the narrow door: for many, I say unto you, shall seek to enter in, and shall not be able. <span class="ver">25</span>When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knocM
k at the door, saying, Lord, open to us; and he shall answer and say to you, I know you not whence ye are; <span class="ver">26</span>then shall ye begin to say, We did eat and drink in thy presence, and thou didst teach in our streets; <span class="ver">27</span>and he shall say, I tell you, I know not whence ye are; depart from me, all ye workers of iniquity. <span class="ver">28</span>There shall be the weeping and the gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in tM
he kingdom of God, and yourselves cast forth without. <span class="ver">29</span>And they shall come from the east and west, and from the north and south, and shall sit down in the kingdom of God. <span class="ver">30</span>And behold, there are last who shall be first, and there are first who shall be last.</p>
		<p> <span class="ver">31</span>In that very hour there came certain Pharisees, saying to him, Get thee out, and go hence: for Herod would fain kill thee. <span class="ver">32</span>And he said unto them,M
 Go and say to that fox, Behold, I cast out demons and perform cures to-day and to-morrow, and the third <em>day</em> I am perfected. <span class="ver">33</span>Nevertheless I must go on my way to-day and to-morrow and the <em>day</em> following: for it cannot be that a prophet perish out of Jerusalem. <span class="ver">34</span>O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen <em>gathereth</em> her own bM
rood under her wings, and ye would not! <span class="ver">35</span>Behold, your house is left unto you <em>desolate</em>: and I say unto you, Ye shall not see me, until ye shall say, Blessed <em>is</em> he that cometh in the name of the Lord.</p>
		<h2 id="c14">14</h2>
		<p> <span class="ver">1</span>And it came to pass, when he went into the house of one of the rulers of the Pharisees on a sabbath to eat bread, that they were watching him. <span class="ver">2</span>And behold, there was before him a certain man M
that had the dropsy. <span class="ver">3</span>And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath, or not? <span class="ver">4</span>But they held their peace. And he took him, and healed him, and let him go. <span class="ver">5</span>And he said unto them, Which of you shall have an ass or an ox fallen into a well, and will not straightway draw him up on a sabbath day? <span class="ver">6</span>And they could not answer again unto these things.</p>
ass="ver">7</span>And he spake a parable unto those that were bidden, when he marked how they chose out the chief seats; saying unto them, <span class="ver">8</span>When thou art bidden of any man to a marriage feast, sit not down in the chief seat; lest haply a more honorable man than thou be bidden of him, <span class="ver">9</span>and he that bade thee and him shall come and say to thee, Give this man place; and then thou shalt begin with shame to take the lowest place. <span class="ver">10</span>But when thou aM
rt bidden, go and sit down in the lowest place; that when he that hath bidden thee cometh, he may say to thee, Friend, go up higher: then shalt thou have glory in the presence of all that sit at meat with thee. <span class="ver">11</span>For every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted.</p>
		<p> <span class="ver">12</span>And he said to him also that had bidden him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, noM
r rich neighbors; lest haply they also bid thee again, and a recompense be made thee. <span class="ver">13</span>But when thou makest a feast, bid the poor, the maimed, the lame, the blind: <span class="ver">14</span>and thou shalt be blessed; because they have not <em>wherewith</em> to recompense thee: for thou shalt be recompensed in the resurrection of the just.</p>
		<p> <span class="ver">15</span>And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat M
bread in the kingdom of God. <span class="ver">16</span>But he said unto him, A certain man made a great supper; and he bade many: <span class="ver">17</span>and he sent forth his servant at supper time to say to them that were bidden, Come; for <em>all</em> things are now ready. <span class="ver">18</span>And they all with one <em>consent</em> began to make excuse. The first said unto him, I have bought a field, and I must needs go out and see it; I pray thee have me excused. <span class="ver">19</span>And anotherM
 said, I have bought five yoke of oxen, and I go to prove them; I pray thee have me excused. <span class="ver">20</span>And another said, I have married a wife, and therefore I cannot come. <span class="ver">21</span>And the servant came, and told his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor and maimed and blind and lame. <span class="ver">22</span>And the servant said, Lord, what thou didst cM
ommand is done, and yet there is room. <span class="ver">23</span>And the lord said unto the servant, Go out into the highways and hedges, and constrain <em>them</em> to come in, that my house may be filled. <span class="ver">24</span>For I say unto you, that none of those men that were bidden shall taste of my supper.</p>
		<p> <span class="ver">25</span>Now there went with him great multitudes: and he turned, and said unto them, <span class="ver">26</span>If any man cometh unto me, and hateth not his own father,M
 and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. <span class="ver">27</span>Whosoever doth not bear his own cross, and come after me, cannot be my disciple. <span class="ver">28</span>For which of you, desiring to build a tower, doth not first sit down and count the cost, whether he have <em>wherewith</em> to complete it? <span class="ver">29</span>Lest haply, when he hath laid a foundation, and is not able to finish, all that behold begin to mockM
 him, <span class="ver">30</span>saying, This man began to build, and was not able to finish. <span class="ver">31</span>Or what king, as he goeth to encounter another king in war, will not sit down first and take counsel whether he is able with ten thousand to meet him that cometh against him with twenty thousand? <span class="ver">32</span>Or else, while the other is yet a great way off, he sendeth an ambassage, and asketh conditions of peace. <span class="ver">33</span>So therefore whosoever he be of you that reM
nounceth not all that he hath, he cannot be my disciple. <span class="ver">34</span>Salt therefore is good: but if even the salt have lost its savor, wherewith shall it be seasoned? <span class="ver">35</span>It is fit neither for the land nor for the dunghill: <em>men</em> cast it out. He that hath ears to hear, let him hear.</p>
		<h2 id="c15">15</h2>
		<p> <span class="ver">1</span>Now all the publicans and sinners were drawing near unto him to hear him. <span class="ver">2</span>And both the Pharisees and theM
 scribes murmured, saying, This man receiveth sinners, and eateth with them.</p>
		<p> <span class="ver">3</span>And he spake unto them this parable, saying, <span class="ver">4</span>What man of you, having a hundred sheep, and having lost one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? <span class="ver">5</span>And when he hath found it, he layeth it on his shoulders, rejoicing. <span class="ver">6</span>And when he cometh home, he calleth togM
ether his friends and his neighbors, saying unto them, Rejoice with me, for I have found my sheep which was lost. <span class="ver">7</span>I say unto you, that even so there shall be joy in heaven over one sinner that repenteth, <em>more</em> than over ninety and nine righteous persons, who need no repentance.</p>
		<p> <span class="ver">8</span>Or what woman having ten pieces of silver, if she lose one piece, doth not light a lamp, and sweep the house, and seek diligently until she find it? <span class="ver">9</M
span>And when she hath found it, she calleth together her friends and neighbors, saying, Rejoice with me, for I have found the piece which I had lost. <span class="ver">10</span>Even so, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.</p>
		<p> <span class="ver">11</span>And he said, A certain man had two sons: <span class="ver">12</span>and the younger of them said to his father, Father, give me the portion of <em>thy</em> substance that falleth to me. And he diviM
ded unto them his living. <span class="ver">13</span>And not many days after, the younger son gathered all together and took his journey into a far country; and there he wasted his substance with riotous living. <span class="ver">14</span>And when he had spent all, there arose a mighty famine in that country; and he began to be in want. <span class="ver">15</span>And he went and joined himself to one of the citizens of that country; and he sent him into his fields to feed swine. <span class="ver">16</span>And he woM
uld fain have filled his belly with the husks that the swine did eat: and no man gave unto him. <span class="ver">17</span>But when he came to himself he said, How many hired servants of my father
s have bread enough and to spare, and I perish here with hunger! <span class="ver">18</span>I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and in thy sight: <span class="ver">19</span>I am no more worthy to be called thy son: make me as one of thy hired servants. <span claM
ss="ver">20</span>And he arose, and came to his father. But while he was yet afar off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. <span class="ver">21</span>And the son said unto him, Father, I have sinned against heaven, and in thy sight: I am no more worthy to be called thy son. <span class="ver">22</span>But the father said to his servants, Bring forth quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: <span class="vM
er">23</span>and bring the fatted calf, <em>and</em> kill it, and let us eat, and make merry: <span class="ver">24</span>for this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. <span class="ver">25</span>Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing. <span class="ver">26</span>And he called to him one of the servants, and inquired what these things might be. <span class="ver">27</span>And he said unto him, Thy bM
rother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. <span class="ver">28</span>But he was angry, and would not go in: and his father came out, and entreated him. <span class="ver">29</span>But he answered and said to his father, Lo, these many years do I serve thee, and I never transgressed a commandment of thine; and <em>yet</em> thou never gavest me a kid, that I might make merry with my friends: <span class="ver">30</span>but when this thy son came, who hath dM
evoured thy living with harlots, thou killedst for him the fatted calf. <span class="ver">31</span>And he said unto him, Son, thou art ever with me, and all that is mine is thine. <span class="ver">32</span>But it was meet to make merry and be glad: for this thy brother was dead, and is alive <em>again</em>; and <em>was</em> lost, and is found.</p>
		<h2 id="c16">16</h2>
		<p> <span class="ver">1</span>And he said also unto the disciples, There was a certain rich man, who had a steward; and the same was accused uM
nto him that he was wasting his goods. <span class="ver">2</span>And he called him, and said unto him, What is this that I hear of thee? render the account of thy stewardship; for thou canst be no longer steward. <span class="ver">3</span>And the steward said within himself, What shall I do, seeing that my lord taketh away the stewardship from me? I have not strength to dig; to beg I am ashamed. <span class="ver">4</span>I am resolved what to do, that, when I am put out of the stewardship, they may receive me into M
their houses. <span class="ver">5</span>And calling to him each one of his lord
s debtors, he said to the first, How much owest thou unto my lord? <span class="ver">6</span>And he said, A hundred measures of oil. And he said unto him, Take thy bond, and sit down quickly and write fifty. <span class="ver">7</span>Then said he to another, And how much owest thou? And he said, A hundred measures of wheat. He saith unto him, Take thy bond, and write fourscore. <span class="ver">8</span>And his lord commended the unriM
ghteous steward because he had done wisely: for the sons of this world are for their own generation wiser than the sons of the light. <span class="ver">9</span>And I say unto you, Make to yourselves friends by means of the mammon of unrighteousness; that, when it shall fail, they may receive you into the eternal tabernacles. <span class="ver">10</span>He that is faithful in a very little is faithful also in much: and he that is unrighteous in a very little is unrighteous also in much. <span class="ver">11</span>If M
therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true <em>riches</em>? <span class="ver">12</span>And if ye have not been faithful in that which is another
s, who will give you that which is your own? <span class="ver">13</span>No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and mammon.</p>
		<p> <span class="ver">14</span>And the Pharisees, who were loverM
s of money, heard all these things; and they scoffed at him. <span class="ver">15</span>And he said unto them, Ye are they that justify yourselves in the sight of men; but God knoweth your hearts: for that which is exalted among men is an abomination in the sight of God. <span class="ver">16</span>The law and the prophets <em>were</em> until John: from that time the gospel of the kingdom of God is preached, and every man entereth violently into it. <span class="ver">17</span>But it is easier for heaven and earth toM
 pass away, than for one tittle of the law to fall.</p>
		<p> <span class="ver">18</span>Every one that putteth away his wife, and marrieth another, committeth adultery: and he that marrieth one that is put away from a husband committeth adultery.</p>
		<p> <span class="ver">19</span>Now there was a certain rich man, and he was clothed in purple and fine linen, faring sumptuously every day: <span class="ver">20</span>and a certain beggar named Lazarus was laid at his gate, full of sores, <span class="ver">21</spaM
n>and desiring to be fed with the <em>crumbs</em> that fell from the rich man
s table; yea, even the dogs came and licked his sores. <span class="ver">22</span>And it came to pass, that the beggar died, and that he was carried away by the angels into Abraham
s bosom: and the rich man also died, and was buried. <span class="ver">23</span>And in Hades he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. <span class="ver">24</span>And he cried and said, Father Abraham, haM
ve mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am in anguish in this flame. <span class="ver">25</span>But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and Lazarus in like manner evil things: but now here he is comforted, and thou art in anguish. <span class="ver">26</span>And besides all this, between us and you there is a great gulf fixed, that they that would pass from hence to you may not be able, and that none mayM
 cross over from thence to us. <span class="ver">27</span>And he said, I pray thee therefore, father, that thou wouldest send him to my father
s house; <span class="ver">28</span>for I have five brethren; that he may testify unto them, lest they also come into this place of torment. <span class="ver">29</span>But Abraham saith, They have Moses and the prophets; let them hear them. <span class="ver">30</span>And he said, Nay, father Abraham: but if one go to them from the dead, they will repent. <span class="ver">M
31</span>And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, if one rise from the dead.</p>
		<h2 id="c17">17</h2>
		<p> <span class="ver">1</span>And he said unto his disciples, It is impossible but that occasions of stumbling should come; but woe unto him, through whom they come! <span class="ver">2</span>It were well for him if a millstone were hanged about his neck, and he were thrown into the sea, rather than that he should cause one of these little ones to stumble.M
 <span class="ver">3</span>Take heed to yourselves: if thy brother sin, rebuke him; and if he repent, forgive him. <span class="ver">4</span>And if he sin against thee seven times in the day, and seven times turn again to thee, saying, I repent; thou shalt forgive him.</p>
		<p> <span class="ver">5</span>And the apostles said unto the Lord, Increase our faith. <span class="ver">6</span>And the Lord said, If ye had faith as a grain of mustard seed, ye would say unto this sycamine tree, Be thou rooted up, and be thoM
u planted in the sea; and it would obey you. <span class="ver">7</span>But who is there of you, having a servant plowing or keeping sheep, that will say unto him, when he is come in from the field, Come straightway and sit down to meat; <span class="ver">8</span>and will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? <span class="ver">9</span>Doth he thank the servant because he did the things that were M
commanded? <span class="ver">10</span>Even so ye also, when ye shall have done all the things that are commanded you, say, We are unprofitable servants; we have done that which it was our duty to do.</p>
		<p> <span class="ver">11</span>And it came to pass, as they were on the way to Jerusalem, that he was passing along the borders of Samaria and Galilee. <span class="ver">12</span>And as he entered into a certain village, there met him ten men that were lepers, who stood afar off: <span class="ver">13</span>and tM
hey lifted up their voices, saying, Jesus, Master, have mercy on us. <span class="ver">14</span>And when he saw them, he said unto them, Go and show yourselves unto the priests. And it came to pass, as they went, they were cleansed. <span class="ver">15</span>And one of them, when he saw that he was healed, turned back, with a loud voice glorifying God; <span class="ver">16</span>and he fell upon his face at his feet, giving him thanks: and he was a Samaritan. <span class="ver">17</span>And Jesus answering said, WeM
re not the ten cleansed? but where are the nine? <span class="ver">18</span>Were there none found that returned to give glory to God, save this stranger? <span class="ver">19</span>And he said unto him, Arise, and go thy way: thy faith hath made thee whole.</p>
		<p> <span class="ver">20</span>And being asked by the Pharisees, when the kingdom of God cometh, he answered them and said, The kingdom of God cometh not with observation: <span class="ver">21</span>neither shall they say, Lo, here! or, There! for lo, theM
 kingdom of God is within you.</p>
		<p> <span class="ver">22</span>And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it. <span class="ver">23</span>And they shall say to you, Lo, there! Lo, here! go not away, nor follow after <em>them</em>: <span class="ver">24</span>for as the lightning, when it lighteneth out of the one part under the heaven, shineth unto the other part under heaven; so shall the Son of man be in his day. <spaM
n class="ver">25</span>But first must he suffer many things and be rejected of this generation. <span class="ver">26</span>And as it came to pass in the days of Noah, even so shall it be also in the days of the Son of man. <span class="ver">27</span>They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. <span class="ver">28</span>Likewise even as it came to pass in the days of Lot; they ate, they drank, they bought, M
they sold, they planted, they builded; <span class="ver">29</span>but in the day that Lot went out from Sodom it rained fire and brimstone from heaven, and destroyed them all: <span class="ver">30</span>after the same manner shall it be in the day that the Son of man is revealed. <span class="ver">31</span>In that day, he that shall be on the housetop, and his goods in the house, let him not go down to take them away: and let him that is in the field likewise not return back. <span class="ver">32</span>Remember LotM
s wife. <span class="ver">33</span>Whosoever shall seek to gain his life shall lose it: but whosoever shall lose <em>his life</em> shall preserve it. <span class="ver">34</span>I say unto you, In that night there shall be two men on one bed; the one shall be taken, and the other shall be left. <span class="ver">35</span>There shall be two women grinding together; the one shall be taken, and the other shall be left. <span class="ver">36</span> *  <span class="ver">37</span>And they answering say unto him, Where, M
Lord? And he said unto them, Where the body <em>is</em>, thither will the eagles also be gathered together.</p>
		<p class="note"><span class="note-m">*</span>
			Some ancient authorities add v. 36.
			There shall be two men in the field; the one shall be taken and the other shall be left.
		<h2 id="c18">18</h2>
		<p> <span class="ver">1</span>And he spake a parable unto them to the end that they ought always to pray, and not to faint; <span class="ver">2</span>saying, There was M
in a city a judge, who feared not God, and regarded not man: <span class="ver">3</span>and there was a widow in that city; and she came oft unto him, saying, Avenge me of mine adversary. <span class="ver">4</span>And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; <span class="ver">5</span>yet because this widow troubleth me, I will avenge her, lest she wear me out by her continual coming. <span class="ver">6</span>And the Lord said, Hear what the unrighteous jM
udge saith. <span class="ver">7</span>And shall not God avenge his elect, that cry to him day and night, and <em>yet</em> he is longsuffering over them? <span class="ver">8</span>I say unto you, that he will avenge them speedily. Nevertheless, when the Son of man cometh, shall he find faith on the earth?</p>
		<p> <span class="ver">9</span>And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought: <span class="ver">10</span>Two men went up into theM
 temple to pray; the one a Pharisee, and the other a publican. <span class="ver">11</span>The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican. <span class="ver">12</span>I fast twice in the week; I give tithes of all that I get. <span class="ver">13</span>But the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote his breast, saying, God, be thou merciful to me a sinner.M
 <span class="ver">14</span>I say unto you, This man went down to his house justified rather than the other: for every one that exalteth himself shall be humbled; but he that humbleth himself shall be exalted.</p>
		<p> <span class="ver">15</span>And they were bringing unto him also their babes, that he should touch them: but when the disciples saw it, they rebuked them. <span class="ver">16</span>But Jesus called them unto him, saying, Suffer the little children to come unto me, and forbid them not: for to such bM
elongeth the kingdom of God. <span class="ver">17</span>Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein.</p>
		<p> <span class="ver">18</span>And a certain ruler asked him, saying, Good Teacher, what shall I do to inherit eternal life? <span class="ver">19</span>And Jesus said unto him, Why callest thou me good? none is good, save one, <em>even</em> God. <span class="ver">20</span>Thou knowest the commandments, Do not commit adultery, Do noM
t kill, Do not steal, Do not bear false witness, Honor thy father and mother. <span class="ver">21</span>And he said, All these things have I observed from my youth up. <span class="ver">22</span>And when Jesus heard it, he said unto him, One thing thou lackest yet: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. <span class="ver">23</span>But when he heard these things, he became exceeding sorrowful; for he was very rich. <span class="ver">24</spaM
n>And Jesus seeing him said, How hardly shall they that have riches enter into the kingdom of God! <span class="ver">25</span>For it is easier for a camel to enter in through a needle
s eye, than for a rich man to enter into the kingdom of God. <span class="ver">26</span>And they that heard it said, Then who can be saved? <span class="ver">27</span>But he said, The things which are impossible with men are possible with God. <span class="ver">28</span>And Peter said, Lo, we have left our own, and followed thee. <sM
pan class="ver">29</span>And he said unto them, Verily I say unto you, There is no man that hath left house, or wife, or brethren, or parents, or children, for the kingdom of God
s sake, <span class="ver">30</span>who shall not receive manifold more in this time, and in the world to come eternal life.</p>
		<p> <span class="ver">31</span>And he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all the things that are written through the prophets shall be accomplished unto the Son oM
f man. <span class="ver">32</span>For he shall be delivered up unto the Gentiles, and shall be mocked, and shamefully treated, and spit upon: <span class="ver">33</span>and they shall scourge and kill him: and the third day he shall rise again. <span class="ver">34</span>And they understood none of these things; and this saying was hid from them, and they perceived not the things that were said.</p>
		<p> <span class="ver">35</span>And it came to pass, as he drew nigh unto Jericho, a certain blind man sat by the wM
ay side begging: <span class="ver">36</span>and hearing a multitude going by, he inquired what this meant. <span class="ver">37</span>And they told him, that Jesus of Nazareth passeth by. <span class="ver">38</span>And he cried, saying, Jesus, thou son of David, have mercy on me. <span class="ver">39</span>And they that went before rebuked him, that he should hold his peace: but he cried out the more a great deal, Thou son of David, have mercy on me. <span class="ver">40</span>And Jesus stood, and commanded him to M
be brought unto him: and when he was come near, he asked him, <span class="ver">41</span>What wilt thou that I should do unto thee? And he said, Lord, that I may receive my sight. <span class="ver">42</span>And Jesus said unto him, Receive thy sight: thy faith hath made thee whole. <span class="ver">43</span>And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.</p>
		<h2 id="c19">19</h2>
		<p> <span class="ver">1</span>And he entered aM
nd was passing through Jericho. <span class="ver">2</span>And behold, a man called by name Zacch
us; and he was a chief publican, and he was rich. <span class="ver">3</span>And he sought to see Jesus who he was; and could not for the crowd, because he was little of stature. <span class="ver">4</span>And he ran on before, and climbed up into a sycomore tree to see him: for he was to pass that way. <span class="ver">5</span>And when Jesus came to the place, he looked up, and said unto him, Zacch
us, make haste, andM
 come down; for to-day I must abide at thy house. <span class="ver">6</span>And he made haste, and came down, and received him joyfully. <span class="ver">7</span>And when they saw it, they all murmured, saying, He is gone in to lodge with a man that is a sinner. <span class="ver">8</span>And Zacch
us stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have wrongfully exacted aught of any man, I restore fourfold. <span class="ver">9</span>And Jesus said unto him, To-day iM
s salvation come to this house, forasmuch as he also is a son of Abraham. <span class="ver">10</span>For the Son of man came to seek and to save that which was lost.</p>
		<p> <span class="ver">11</span>And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and <em>because</em> they supposed that the kingdom of God was immediately to appear. <span class="ver">12</span>He said therefore, A certain nobleman went into a far country, to receive for himself a kingdom, and to retM
urn. <span class="ver">13</span>And he called ten servants of his, and gave them ten pounds, and said unto them, Trade ye <em>herewith</em> till I come. <span class="ver">14</span>But his citizens hated him, and sent an ambassage after him, saying, We will not that this man reign over us. <span class="ver">15</span>And it came to pass, when he was come back again, having received the kingdom, that he commanded these servants, unto whom he had given the money, to be called to him, that he might know what they had gaM
ined by trading. <span class="ver">16</span>And the first came before him, saying, Lord, thy pound hath made ten pounds more. <span class="ver">17</span>And he said unto him, Well done, thou good servant: because thou wast found faithful in a very little, have thou authority over ten cities. <span class="ver">18</span>And the second came, saying, Thy pound, Lord, hath made five pounds. <span class="ver">19</span>And he said unto him also, Be thou also over five cities. <span class="ver">20</span>And another came, sM
aying, Lord, behold, <em>here is</em> thy pound, which I kept laid up in a napkin: <span class="ver">21</span>for I feared thee, because thou art an austere man: thou takest up that which thou layedst not down, and reapest that which thou didst not sow. <span class="ver">22</span>He saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I am an austere man, taking up that which I laid not down, and reaping that which I did not sow; <span class="ver">23</span>then wherefore M
gavest thou not my money into the bank, and I at my coming should have required it with interest? <span class="ver">24</span>And he said unto them that stood by, Take away from him the pound, and give it unto him that hath the ten pounds. <span class="ver">25</span>And they said unto him, Lord, he hath ten pounds. <span class="ver">26</span>I say unto you, that unto every one that hath shall be given; but from him that hath not, even that which he hath shall be taken away from him. <span class="ver">27</span>But thM
ese mine enemies, that would not that I should reign over them, bring hither, and slay them before me.</p>
		<p> <span class="ver">28</span>And when he had thus spoken, he went on before, going up to Jerusalem.</p>
		<p> <span class="ver">29</span>And it came to pass, when he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples, <span class="ver">30</span>saying, Go your way into the village over against <em>you</em>; in which as ye enter ye shall find a colt tiedM
, whereon no man ever yet sat: loose him, and bring him. <span class="ver">31</span>And if any one ask you, Why do ye loose him? thus shall ye say, The Lord hath need of him. <span class="ver">32</span>And they that were sent went away, and found even as he had said unto them. <span class="ver">33</span>And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? <span class="ver">34</span>And they said, The Lord hath need of him. <span class="ver">35</span>And they brought him to JeM
sus: and they threw their garments upon the colt, and set Jesus thereon. <span class="ver">36</span>And as he went, they spread their garments in the way. <span class="ver">37</span>And as he was now drawing nigh, <em>even</em> at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen; <span class="ver">38</span>saying, Blessed <em>is</em> the King that cometh in the name of the Lord: peace in heaven, anM
d glory in the highest. <span class="ver">39</span>And some of the Pharisees from the multitude said unto him, Teacher, rebuke thy disciples. <span class="ver">40</span>And he answered and said, I tell you that, if these shall hold their peace, the stones will cry out.</p>
		<p> <span class="ver">41</span>And when he drew nigh, he saw the city and wept over it, <span class="ver">42</span>saying, If thou hadst known in this day, even thou, the things which belong unto peace! but now they are hid from thine eyes. <sM
pan class="ver">43</span>For the days shall come upon thee, when thine enemies shall cast up a bank about thee, and compass thee round, and keep thee in on every side, <span class="ver">44</span>and shall dash thee to the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.</p>
		<p> <span class="ver">45</span>And he entered into the temple, and began to cast out them that sold, <span class="ver">46</span>saying unto theM
m, It is written, And my house shall be a house of prayer: but ye have made it a den of robbers.</p>
		<p> <span class="ver">47</span>And he was teaching daily in the temple. But the chief priests and the scribes and the principal men of the people sought to destroy him: <span class="ver">48</span>and they could not find what they might do; for the people all hung upon him, listening.</p>
		<h2 id="c20">20</h2>
		<p> <span class="ver">1</span>And it came to pass, on one of the days, as he was teaching the peopleM
 in the temple, and preaching the gospel, there came upon him the chief priests and the scribes with the elders; <span class="ver">2</span>and they spake, saying unto him, Tell us: By what authority doest thou these things? or who is he that gave thee this authority? <span class="ver">3</span>And he answered and said unto them, I also will ask you a question; and tell me: <span class="ver">4</span>The baptism of John, was it from heaven, or from men? <span class="ver">5</span>And they reasoned with themselves, sayiM
ng, If we shall say, From heaven; he will say, Why did ye not believe him? <span class="ver">6</span>But if we shall say, From men; all the people will stone us: for they are persuaded that John was a prophet. <span class="ver">7</span>And they answered, that they knew not whence <em>it was</em>. <span class="ver">8</span>And Jesus said unto them, Neither tell I you by what authority I do these things.</p>
		<p> <span class="ver">9</span>And he began to speak unto the people this parable: A man planted a vineyard,M
 and let it out to husbandmen, and went into another country for a long time. <span class="ver">10</span>And at the season he sent unto the husbandmen a servant, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty. <span class="ver">11</span>And he sent yet another servant: and him also they beat, and handled him shamefully, and sent him away empty. <span class="ver">12</span>And he sent yet a third: and him also they wounded, and cast him forth. <span class=M
"ver">13</span>And the lord of the vineyard said, What shall I do? I will send my beloved son; it may be they will reverence him. <span class="ver">14</span>But when the husbandmen saw him, they reasoned one with another, saying, This is the heir; let us kill him, that the inheritance may be ours. <span class="ver">15</span>And they cast him forth out of the vineyard, and killed him. What therefore will the lord of the vineyard do unto them? <span class="ver">16</span>He will come and destroy these husbandmen, and M
will give the vineyard unto others. And when they heard it, they said, God forbid. <span class="ver">17</span>But he looked upon them, and said, What then is this that is written,</p>
		<p class="q">The stone which the builders rejected,</p>
		<p class="q">The same was made the head of the corner?</p>
		<p class="mm"> <span class="ver">18</span>Every one that falleth on that stone shall be broken to pieces; but on whomsoever it shall fall, it will scatter him as dust.</p>
		<p> <span class="ver">19</span>And thM
e scribes and the chief priests sought to lay hands on him in that very hour; and they feared the people: for they perceived that he spake this parable against them. <span class="ver">20</span>And they watched him, and sent forth spies, who feigned themselves to be righteous, that they might take hold of his speech, so as to deliver him up to the rule and to the authority of the governor. <span class="ver">21</span>And they asked him, saying, Teacher, we know that thou sayest and teachest rightly, and acceptest notM
 the person <em>of any</em>, but of a truth teachest the way of God: <span class="ver">22</span>Is it lawful for us to give tribute unto C
sar, or not? <span class="ver">23</span>But he perceived their craftiness, and said unto them, <span class="ver">24</span>Show me a denarius. Whose image and superscription hath it? And they said, C
s. <span class="ver">25</span>And he said unto them, Then render unto C
sar the things that are C
s, and unto God the things that are God
s. <span class="ver">26</sM
pan>And they were not able to take hold of the saying before the people: and they marvelled at his answer, and held their peace.</p>
		<p> <span class="ver">27</span>And there came to him certain of the Sadducees, they that say that there is no resurrection; <span class="ver">28</span>and they asked him, saying, Teacher, Moses wrote unto us, that if a man
s brother die, having a wife, and he be childless, his brother should take the wife, and raise up seed unto his brother. <span class="ver">29</span>There were M
therefore seven brethren: and the first took a wife, and died childless; <span class="ver">30</span>and the second: <span class="ver">31</span>and the third took her; and likewise the seven also left no children, and died. <span class="ver">32</span>Afterward the woman also died. <span class="ver">33</span>In the resurrection therefore whose wife of them shall she be? for the seven had her to wife. <span class="ver">34</span>And Jesus said unto them, The sons of this world marry, and are given in marriage: <span clM
ass="ver">35</span>but they that are accounted worthy to attain to that world, and the resurrection from the dead, neither marry, nor are given in marriage: <span class="ver">36</span>for neither can they die any more: for they are equal unto the angels; and are sons of God, being sons of the resurrection. <span class="ver">37</span>But that the dead are raised, even Moses showed, in <em>the place concerning</em> the Bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. <spaM
n class="ver">38</span>Now he is not the God of the dead, but of the living: for all live unto him. <span class="ver">39</span>And certain of the scribes answering said, Teacher, thou hast well said. <span class="ver">40</span>For they durst not any more ask him any question.</p>
		<p> <span class="ver">41</span>And he said unto them, How say they that the Christ is David
s son? <span class="ver">42</span>For David himself saith in the book of Psalms,</p>
		<p class="q">The Lord said unto my Lord,</p>
ss="q">Sit thou on my right hand,</p>
		<p class="q"> <span class="ver">43</span>Till I make thine enemies the footstool of thy feet.</p>
		<p class="mm"> <span class="ver">44</span>David therefore calleth him Lord, and how is he his son?</p>
		<p> <span class="ver">45</span>And in the hearing of all the people he said unto his disciples, <span class="ver">46</span>Beware of the scribes, who desire to walk in long robes, and love salutations in the marketplaces, and chief seats in the synagogues, and chief placeM
s at feasts; <span class="ver">47</span>who devour widows
 houses, and for a pretence make long prayers: these shall receive greater condemnation.</p>
		<h2 id="c21">21</h2>
		<p> <span class="ver">1</span>And he looked up, and saw the rich men that were casting their gifts into the treasury. <span class="ver">2</span>And he saw a certain poor widow casting in thither two mites. <span class="ver">3</span>And he said, Of a truth I say unto you, This poor widow cast in more than they all: <span class="ver">4</spaM
n>for all these did of their superfluity cast in unto the gifts; but she of her want did cast in all the living that she had.</p>
		<p> <span class="ver">5</span>And as some spake of the temple, how it was adorned with goodly stones and offerings, he said, <span class="ver">6</span>As for these things which ye behold, the days will come, in which there shall not be left here one stone upon another, that shall not be thrown down. <span class="ver">7</span>And they asked him, saying, Teacher, when therefore shall thM
ese things be? and what <em>shall be</em> the sign when these things are about to come to pass? <span class="ver">8</span>And he said, Take heed that ye be not led astray: for many shall come in my name, saying, I am <em>he</em>; and, The time is at hand: go ye not after them. <span class="ver">9</span>And when ye shall hear of wars and tumults, be not terrified: for these things must needs come to pass first; but the end is not immediately.</p>
		<p> <span class="ver">10</span>Then said he unto them, Nation shallM
 rise against nation, and kingdom against kingdom; <span class="ver">11</span>and there shall be great earthquakes, and in divers places famines and pestilences; and there shall be terrors and great signs from heaven. <span class="ver">12</span>But before all these things, they shall lay their hands on you, and shall persecute you, delivering you up to the synagogues and prisons, bringing you before kings and governors for my name
s sake. <span class="ver">13</span>It shall turn out unto you for a testimony. <spaM
n class="ver">14</span>Settle it therefore in your hearts, not to meditate beforehand how to answer: <span class="ver">15</span>for I will give you a mouth and wisdom, which all your adversaries shall not be able to withstand or to gainsay. <span class="ver">16</span>But ye shall be delivered up even by parents, and brethren, and kinsfolk, and friends; and <em>some</em> of you shall they cause to be put to death. <span class="ver">17</span>And ye shall be hated of all men for my name
s sake. <span class="ver">18<M
/span>And not a hair of your head shall perish. <span class="ver">19</span>In your patience ye shall win your souls.</p>
		<p> <span class="ver">20</span>But when ye see Jerusalem compassed with armies, then know that her desolation is at hand. <span class="ver">21</span>Then let them that are in Jud
a flee unto the mountains; and let them that are in the midst of her depart out; and let not them that are in the country enter therein. <span class="ver">22</span>For these are days of vengeance, that all things whiM
ch are written may be fulfilled. <span class="ver">23</span>Woe unto them that are with child and to them that give suck in those days! for there shall be great distress upon the land, and wrath unto this people. <span class="ver">24</span>And they shall fall by the edge of the sword, and shall be led captive into all the nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.</p>
		<p> <span class="ver">25</span>And there shall be signs in sun and moon and starsM
; and upon the earth distress of nations, in perplexity for the roaring of the sea and the billows; <span class="ver">26</span>men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens shall be shaken. <span class="ver">27</span>And then shall they see the Son of man coming in a cloud with power and great glory. <span class="ver">28</span>But when these things begin to come to pass, look up, and lift up your heads; because your redemption draweth nigh.</p>M
		<p> <span class="ver">29</span>And he spake to them a parable: Behold the fig tree, and all the trees: <span class="ver">30</span>when they now shoot forth, ye see it and know of your own selves that the summer is now nigh. <span class="ver">31</span>Even so ye also, when ye see these things coming to pass, know ye that the kingdom of God is nigh. <span class="ver">32</span>Verily I say unto you, This generation shall not pass away, till all things be accomplished. <span class="ver">33</span>Heaven and earth shM
all pass away: but my words shall not pass away.</p>
		<p> <span class="ver">34</span>But take heed to yourselves, lest haply your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and that day come on you suddenly as a snare: <span class="ver">35</span>for <em>so</em> shall it come upon all them that dwell on the face of all the earth. <span class="ver">36</span>But watch ye at every season, making supplication, that ye may prevail to escape all these things that shall come to pass, M
and to stand before the Son of man.</p>
		<p> <span class="ver">37</span>And every day he was teaching in the temple; and every night he went out, and lodged in the mount that is called Olivet. <span class="ver">38</span>And all the people came early in the morning to him in the temple, to hear him.</p>
		<h2 id="c22">22</h2>
		<p> <span class="ver">1</span>Now the feast of unleavened bread drew nigh, which is called the Passover. <span class="ver">2</span>And the chief priests and the scribes sought how they miM
ght put him to death; for they feared the people.</p>
		<p> <span class="ver">3</span>And Satan entered into Judas who was called Iscariot, being of the number of the twelve. <span class="ver">4</span>And he went away, and communed with the chief priests and captains, how he might deliver him unto them. <span class="ver">5</span>And they were glad, and covenanted to give him money. <span class="ver">6</span>And he consented, and sought opportunity to deliver him unto them in the absence of the multitude.</p>
> <span class="ver">7</span>And the day of unleavened bread came, on which the passover must be sacrificed. <span class="ver">8</span>And he sent Peter and John, saying, Go and make ready for us the passover, that we may eat. <span class="ver">9</span>And they said unto him, Where wilt thou that we make ready? <span class="ver">10</span>And he said unto them, Behold, when ye are entered into the city, there shall meet you a man bearing a pitcher of water; follow him into the house whereinto he goeth. <span class="vM
er">11</span>And ye shall say unto the master of the house, The Teacher saith unto thee, Where is the guest-chamber, where I shall eat the passover with my disciples? <span class="ver">12</span>And he will show you a large upper room furnished: there make ready. <span class="ver">13</span>And they went, and found as he had said unto them: and they made ready the passover.</p>
		<p> <span class="ver">14</span>And when the hour was come, he sat down, and the apostles with him. <span class="ver">15</span>And he said M
unto them, With desire I have desired to eat this passover with you before I suffer: <span class="ver">16</span>for I say unto you, I shall not eat it, until it be fulfilled in the kingdom of God. <span class="ver">17</span>And he received a cup, and when he had given thanks, he said, Take this, and divide it among yourselves: <span class="ver">18</span>for I say unto you, I shall not drink from henceforth of the fruit of the vine, until the kingdom of God shall come. <span class="ver">19</span>And he took bread, aM
nd when he had given thanks, he brake it, and gave to them, saying, This is my body which is given for you: this do in remembrance of me. <span class="ver">20</span>And the cup in like manner after supper, saying, This cup is the new covenant in my blood, <em>even</em> that which is poured out for you. <span class="ver">21</span>But behold, the hand of him that betrayeth me is with me on the table. <span class="ver">22</span>For the Son of man indeed goeth, as it hath been determined: but woe unto that man through M
whom he is betrayed! <span class="ver">23</span>And they began to question among themselves, which of them it was that should do this thing.</p>
		<p> <span class="ver">24</span>And there arose also a contention among them, which of them was accounted to be greatest. <span class="ver">25</span>And he said unto them, The kings of the Gentiles have lordship over them; and they that have authority over them are called Benefactors. <span class="ver">26</span>But ye <em>shall</em> not <em>be</em> so: but he that is theM
 greater among you, let him become as the younger; and he that is chief, as he that doth serve. <span class="ver">27</span>For which is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am in the midst of you as he that serveth. <span class="ver">28</span>But ye are they that have continued with me in my temptations; <span class="ver">29</span>and I appoint unto you a kingdom, even as my Father appointed unto me, <span class="ver">30</span>that ye may eat and drink at my taM
ble in my kingdom; and ye shall sit on thrones judging the twelve tribes of Israel.</p>
		<p> <span class="ver">31</span>Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat: <span class="ver">32</span>but I made supplication for thee, that thy faith fail not; and do thou, when once thou hast turned again, establish thy brethren. <span class="ver">33</span>And he said unto him, Lord, with thee I am ready to go both to prison and to death. <span class="ver">34</span>And he said, I tell theM
e, Peter, the cock shall not crow this day, until thou shalt thrice deny that thou knowest me.</p>
		<p> <span class="ver">35</span>And he said unto them, When I sent you forth without purse, and wallet, and shoes, lacked ye anything? And they said, Nothing. <span class="ver">36</span>And he said unto them, But now, he that hath a purse, let him take it, and likewise a wallet; and he that hath none, let him sell his cloak, and buy a sword. <span class="ver">37</span>For I say unto you, that this which is written mM
ust be fulfilled in me, And he was reckoned with transgressors: for that which concerneth me hath fulfilment. <span class="ver">38</span>And they said, Lord, behold, here are two swords. And he said unto them, It is enough.</p>
		<p> <span class="ver">39</span>And he came out, and went, as his custom was, unto the mount of Olives; and the disciples also followed him. <span class="ver">40</span>And when he was at the place, he said unto them, Pray that ye enter not into temptation. <span class="ver">41</span>And heM
 was parted from them about a stone
s cast; and he kneeled down and prayed, <span class="ver">42</span>saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. <span class="ver">43</span>And there appeared unto him an angel from heaven, strengthening him. <span class="ver">44</span>And being in an agony he prayed more earnestly; and his sweat became as it were great drops of blood falling down upon the ground. <span class="ver">45</span>And when he rose up from hiM
s prayer, he came unto the disciples, and found them sleeping for sorrow, <span class="ver">46</span>and said unto them, Why sleep ye? rise and pray, that ye enter not into temptation.</p>
		<p> <span class="ver">47</span>While he yet spake, behold, a multitude, and he that was called Judas, one of the twelve, went before them; and he drew near unto Jesus to kiss him. <span class="ver">48</span>But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss? <span class="ver">49</span>And when they that M
were about him saw what would follow, they said, Lord, shall we smite with the sword? <span class="ver">50</span>And a certain one of them smote the servant of the high priest, and struck off his right ear. <span class="ver">51</span>But Jesus answered and said, Suffer ye <em>them</em> thus far. And he touched his ear, and healed him. <span class="ver">52</span>And Jesus said unto the chief priests, and captains of the temple, and elders, that were come against him, Are ye come out, as against a robber, with swordsM
 and staves? <span class="ver">53</span>When I was daily with you in the temple, ye stretched not forth your hands against me: but this is your hour, and the power of darkness.</p>
		<p> <span class="ver">54</span>And they seized him, and led him <em>away</em>, and brought him into the high priest
s house. But Peter followed afar off. <span class="ver">55</span>And when they had kindled a fire in the midst of the court, and had sat down together, Peter sat in the midst of them. <span class="ver">56</span>And a cM
ertain maid seeing him as he sat in the light <em>of the fire</em>, and looking stedfastly upon him, said, This man also was with him. <span class="ver">57</span>But he denied, saying, Woman, I know him not. <span class="ver">58</span>And after a little while another saw him, and said, Thou also art <em>one</em> of them. But Peter said, Man, I am not. <span class="ver">59</span>And after the space of about one hour another confidently affirmed, saying, Of a truth this man also was with him; for he is a Galil
span class="ver">60</span>But Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew. <span class="ver">61</span>And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how that he said unto him, Before the cock crow this day thou shalt deny me thrice. <span class="ver">62</span>And he went out, and wept bitterly.</p>
		<p> <span class="ver">63</span>And the men that held <em>Jesus</em> mocked him, and beat him. <span class="ver">64</span>AndM
 they blindfolded him, and asked him, saying, Prophesy: who is he that struck thee? <span class="ver">65</span>And many other things spake they against him, reviling him.</p>
		<p> <span class="ver">66</span>And as soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, saying, <span class="ver">67</span>If thou art the Christ, tell us. But he said unto them, If I tell you, ye will not believe: <span class="ver">6M
8</span>and if I ask <em>you</em>, ye will not answer. <span class="ver">69</span>But from henceforth shall the Son of man be seated at the right hand of the power of God. <span class="ver">70</span>And they all said, Art thou then the Son of God? And he said unto them, Ye say that I am. <span class="ver">71</span>And they said, What further need have we of witness? for we ourselves have heard from his own mouth.</p>
		<h2 id="c23">23</h2>
		<p> <span class="ver">1</span>And the whole company of them rose up, andM
 brought him before Pilate. <span class="ver">2</span>And they began to accuse him, saying, We found this man perverting our nation, and forbidding to give tribute to C
sar, and saying that he himself is Christ a king. <span class="ver">3</span>And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest. <span class="ver">4</span>And Pilate said unto the chief priests and the multitudes, I find no fault in this man. <span class="ver">5</span>But they were the more urgent,M
 saying, He stirreth up the people, teaching throughout all Jud
a, and beginning from Galilee even unto this place. <span class="ver">6</span>But when Pilate heard it, he asked whether the man were a Galil
an. <span class="ver">7</span>And when he knew that he was of Herod
s jurisdiction, he sent him unto Herod, who himself also was at Jerusalem in these days.</p>
		<p> <span class="ver">8</span>Now when Herod saw Jesus, he was exceeding glad: for he was of a long time desirous to see him, because he had heardM
 concerning him; and he hoped to see some miracle done by him. <span class="ver">9</span>And he questioned him in many words; but he answered him nothing. <span class="ver">10</span>And the chief priests and the scribes stood, vehemently accusing him. <span class="ver">11</span>And Herod with his soldiers set him at nought, and mocked him, and arraying him in gorgeous apparel sent him back to Pilate. <span class="ver">12</span>And Herod and Pilate became friends with each other that very day: for before they were aM
t enmity between themselves.</p>
		<p> <span class="ver">13</span>And Pilate called together the chief priests and the rulers and the people, <span class="ver">14</span>and said unto them, Ye brought unto me this man, as one that perverteth the people: and behold, I, having examined him before you, found no fault in this man touching those things whereof ye accuse him: <span class="ver">15</span>no, nor yet Herod: for he sent him back unto us; and behold, nothing worthy of death hath been done by him. <span class=M
"ver">16</span>I will therefore chastise him, and release him. <span class="ver">17</span> *  <span class="ver">18</span>But they cried out all together, saying, Away with this man, and release unto us Barabbas:
 <span class="ver">19</span>one who for a certain insurrection made in the city, and for murder, was cast into prison. <span class="ver">20</span>And Pilate spake unto them again, desiring to release Jesus; <span class="ver">21</span>but they shouted, saying, Crucify, crucify him. <span class="ver">22</spM
an>And he said unto them the third time, Why, what evil hath this man done? I have found no cause of death in him: I will therefore chastise him and release him. <span class="ver">23</span>But they were urgent with loud voices, asking that he might be crucified. And their voices prevailed. <span class="ver">24</span>And Pilate gave sentence that what they asked for should be done. <span class="ver">25</span>And he released him that for insurrection and murder had been cast into prison, whom they asked for; but JesuM
s he delivered up to their will.</p>
		<p> <span class="ver">26</span>And when they led him away, they laid hold upon one Simon of Cyrene, coming from the country, and laid on him the cross, to bear it after Jesus.</p>
		<p> <span class="ver">27</span>And there followed him a great multitude of the people, and of women who bewailed and lamented him. <span class="ver">28</span>But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. <span class="verM
">29</span>For behold, the days are coming, in which they shall say, Blessed are the barren, and the wombs that never bare, and the breasts that never gave suck. <span class="ver">30</span>Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. <span class="ver">31</span>For if they do these things in the green tree, what shall be done in the dry?</p>
		<p> <span class="ver">32</span>And there were also two others, malefactors, led with him to be put to death.</p>
"ver">33</span>And when they came unto the place which is called The skull, there they crucified him, and the malefactors, one on the right hand and the other on the left. <span class="ver">34</span>And Jesus said, Father, forgive them; for they know not what they do. And parting his garments among them, they cast lots. <span class="ver">35</span>And the people stood beholding. And the rulers also scoffed at him, saying, He saved others; let him save himself, if this is the Christ of God, his chosen. <span class="vM
er">36</span>And the soldiers also mocked him, coming to him, offering him vinegar, <span class="ver">37</span>and saying, If thou art the King of the Jews, save thyself. <span class="ver">38</span>And there was also a superscription over him, THIS IS THE KING OF THE JEWS.</p>
		<p> <span class="ver">39</span>And one of the malefactors that were hanged railed on him, saying, Art not thou the Christ? save thyself and us. <span class="ver">40</span>But the other answered, and rebuking him said, Dost thou not even feM
ar God, seeing thou art in the same condemnation? <span class="ver">41</span>And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. <span class="ver">42</span>And he said, Jesus, remember me when thou comest in thy kingdom. <span class="ver">43</span>And he said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise.</p>
		<p> <span class="ver">44</span>And it was now about the sixth hour, and a darkness came over the whole land until the ninth hM
our, <span class="ver">45</span>the sun
s light failing: and the veil of the temple was rent in the midst. <span class="ver">46</span>And Jesus, crying with a loud voice, said, Father, into thy hands I commend my spirit: and having said this, he gave up the ghost. <span class="ver">47</span>And when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. <span class="ver">48</span>And all the multitudes that came together to this sight, when they beheld the things that were M
done, returned smiting their breasts. <span class="ver">49</span>And all his acquaintance, and the women that followed with him from Galilee, stood afar off, seeing these things.</p>
		<p> <span class="ver">50</span>And behold, a man named Joseph, who was a councillor, a good and righteous man <span class="ver">51</span>(he had not consented to their counsel and deed), <em>a man</em> of Arimath
a, a city of the Jews, who was looking for the kingdom of God: <span class="ver">52</span>this man went to Pilate, and aM
sked for the body of Jesus. <span class="ver">53</span>And he took it down, and wrapped it in a linen cloth, and laid him in a tomb that was hewn in stone, where never man had yet lain. <span class="ver">54</span>And it was the day of the Preparation, and the sabbath drew on. <span class="ver">55</span>And the women, who had come with him out of Galilee, followed after, and beheld the tomb, and how his body was laid. <span class="ver">56</span>And they returned, and prepared spices and ointments.</p>
he sabbath they rested according to the commandment.</p>
		<p class="note"><span class="note-m">*</span>
			Many ancient authorities insert v. 17.
			Now he must needs release unto them at the feast one prisoner.
			Comp. Mat 27:15; Mrk 15:6; Jhn 18:39. Others add the same words after v. 19.
		<h2 id="c24">24</h2>
		<p> <span class="ver">1</span>But on the first day of the week, at early dawn, they came unto the tomb, bringing the spices which they had prepared. <span class="ver">2</span>And M
they found the stone rolled away from the tomb. <span class="ver">3</span>And they entered in, and found not the body of the Lord Jesus. <span class="ver">4</span>And it came to pass, while they were perplexed thereabout, behold, two men stood by them in dazzling apparel: <span class="ver">5</span>and as they were affrighted and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead? <span class="ver">6</span>He is not here, but is risen: remember how he spake unto you when M
he was yet in Galilee, <span class="ver">7</span>saying that the Son of man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again. <span class="ver">8</span>And they remembered his words, <span class="ver">9</span>and returned from the tomb, and told all these things to the eleven, and to all the rest. <span class="ver">10</span>Now they were Mary Magdalene, and Joanna, and Mary the <em>mother</em> of James: and the other women with them told these things unto the apostleM
s. <span class="ver">11</span>And these words appeared in their sight as idle talk; and they disbelieved them. <span class="ver">12</span>But Peter arose, and ran unto the tomb; and stooping and looking in, he seeth the linen cloths by themselves; and he departed to his home, wondering at that which was come to pass.</p>
		<p> <span class="ver">13</span>And behold, two of them were going that very day to a village named Emmaus, which was threescore furlongs from Jerusalem. <span class="ver">14</span>And they commuM
ned with each other of all these things which had happened. <span class="ver">15</span>And it came to pass, while they communed and questioned together, that Jesus himself drew near, and went with them. <span class="ver">16</span>But their eyes were holden that they should not know him. <span class="ver">17</span>And he said unto them, What communications are these that ye have one with another, as ye walk? And they stood still, looking sad. <span class="ver">18</span>And one of them, named Cleopas, answering said M
unto him, Dost thou alone sojourn in Jerusalem and not know the things which are come to pass there in these days? <span class="ver">19</span>And he said unto them, What things? And they said unto him, The things concerning Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people: <span class="ver">20</span>and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. <span class="ver">21</span>But we hoped that it was he who should redeem M
Israel. Yea and besides all this, it is now the third day since these things came to pass. <span class="ver">22</span>Moreover certain women of our company amazed us, having been early at the tomb; <span class="ver">23</span>and when they found not his body, they came, saying, that they had also seen a vision of angels, who said that he was alive. <span class="ver">24</span>And certain of them that were with us went to the tomb, and found it even so as the women had said: but him they saw not. <span class="ver">25<M
/span>And he said unto them, O foolish men, and slow of heart to believe in all that the prophets have spoken! <span class="ver">26</span>Behooved it not the Christ to suffer these things, and to enter into his glory? <span class="ver">27</span>And beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself. <span class="ver">28</span>And they drew nigh unto the village, whither they were going: and he made as though he would go further. <span class="veM
r">29</span>And they constrained him, saying, Abide with us; for it is toward evening, and the day is now far spent. And he went in to abide with them. <span class="ver">30</span>And it came to pass, when he had sat down with them to meat, he took the bread and blessed; and breaking <em>it</em> he gave to them. <span class="ver">31</span>And their eyes were opened, and they knew him; and he vanished out of their sight. <span class="ver">32</span>And they said one to another, Was not our heart burning within us, whiM
le he spake to us in the way, while he opened to us the scriptures? <span class="ver">33</span>And they rose up that very hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, <span class="ver">34</span>saying, The Lord is risen indeed, and hath appeared to Simon. <span class="ver">35</span>And they rehearsed the things <em>that happened</em> in the way, and how he was known of them in the breaking of the bread.</p>
		<p> <span class="ver">36</span>And as they spakeM
 these things, he himself stood in the midst of them, and saith unto them, Peace <em>be</em> unto you. <span class="ver">37</span>But they were terrified and affrighted, and supposed that they beheld a spirit. <span class="ver">38</span>And he said unto them, Why are ye troubled? and wherefore do questionings arise in your heart? <span class="ver">39</span>See my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye behold me having. <span class="ver">40</span>And M
when he had said this, he showed them his hands and his feet. <span class="ver">41</span>And while they still disbelieved for joy, and wondered, he said unto them, Have ye here anything to eat? <span class="ver">42</span>And they gave him a piece of a broiled fish. <span class="ver">43</span>And he took it, and ate before them.</p>
		<p> <span class="ver">44</span>And he said unto them, These are my words which I spake unto you, while I was yet with you, that all things must needs be fulfilled, which are written iM
n the law of Moses, and the prophets, and the psalms, concerning me. <span class="ver">45</span>Then opened he their mind, that they might understand the scriptures; <span class="ver">46</span>and he said unto them, Thus it is written, that the Christ should suffer, and rise again from the dead the third day; <span class="ver">47</span>and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem. <span class="ver">48</span>Ye are witnesses of these things. M
<span class="ver">49</span>And behold, I send forth the promise of my Father upon you: but tarry ye in the city, until ye be clothed with power from on high.</p>
		<p> <span class="ver">50</span>And he led them out until <em>they were</em> over against Bethany: and he lifted up his hands, and blessed them. <span class="ver">51</span>And it came to pass, while he blessed them, he parted from them, and was carried up into heaven. <span class="ver">52</span>And they worshipped him, and returned to Jerusalem with greaM
t joy: <span class="ver">53</span>and were continually in the temple, blessing God.</p>
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
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	<title>MATTHEW</title>
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xt-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
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PEL ACCORDING TO</text>
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			<span>THE GOSPEL ACCORDING TO</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
				<li><a href="#c5">5</a></li>
		<li><a href="#c6">6</a></li>
				<li><a href="#c7">7</a></li>
				<li><a href="#c8">8</a></li>
				<li><a href="#c9">9</a></li>
				<li><a href="#c10">10</a></li>
				<li><a href="#c11">11</a></li>
				<li><a href="#c12">12</a></li>
				<li><a href="#c13">13</a></li>
				<li><a href="#c14">14</a></li>
				<li><a href="#c15">15</a></li>
				<li><a href="#c16">16</a></li>
				<li><a href="#c17">17</a></li>
				<li><a href="#c18">18</a></li>
				<li><a href="#c19">19</a></li>
				<li><a href="#c20">20<M
				<li><a href="#c21">21</a></li>
				<li><a href="#c22">22</a></li>
				<li><a href="#c23">23</a></li>
				<li><a href="#c24">24</a></li>
				<li><a href="#c25">25</a></li>
				<li><a href="#c26">26</a></li>
				<li><a href="#c27">27</a></li>
				<li><a href="#c28">28</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</span>The book of the generation of Jesus Christ, the son of David, the son of Abraham.</p>
		<p> <span class="ver">2</span>Abraham begat Isaac; and IsaaM
c begat Jacob; and Jacob begat Judah and his brethren; <span class="ver">3</span>and Judah begat Perez and Zerah of Tamar; and Perez begat Hezron; and Hezron begat Ram; <span class="ver">4</span>and Ram begat Amminadab; and Amminadab begat Nahshon; and Nahshon begat Salmon; <span class="ver">5</span>and Salmon begat Boaz of Rahab; and Boaz begat Obed of Ruth; and Obed begat Jesse; <span class="ver">6</span>and Jesse begat David the king.</p>
		<p>And David begat Solomon of her <em>that had been the wife</em> of UrM
iah; <span class="ver">7</span>and Solomon begat Rehoboam; and Rehoboam begat Abijah; and Abijah begat Asa; <span class="ver">8</span>and Asa begat Jehoshaphat; and Jehoshaphat begat Joram; and Joram begat Uzziah; <span class="ver">9</span>and Uzziah begat Jotham; and Jotham begat Ahaz; and Ahaz begat Hezekiah; <span class="ver">10</span>and Hezekiah begat Manasseh; and Manasseh begat Amon; and Amon begat Josiah; <span class="ver">11</span>and Josiah begat Jechoniah and his brethren, at the time of the carrying awaM
		<p> <span class="ver">12</span>And after the carrying away to Babylon, Jechoniah begat Shealtiel; and Shealtiel begat Zerubbabel; <span class="ver">13</span>and Zerubbabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; <span class="ver">14</span>and Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; <span class="ver">15</span>and Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; <span class="ver">16</span>and Jacob begat Joseph the husband of MM
ary, of whom was born Jesus, who is called Christ.</p>
		<p> <span class="ver">17</span>So all the generations from Abraham unto David are fourteen generations; and from David unto the carrying away to Babylon fourteen generations; and from the carrying away to Babylon unto the Christ fourteen generations.</p>
		<p> <span class="ver">18</span>Now the birth of Jesus Christ was on this wise: When his mother Mary had been betrothed to Joseph, before they came together she was found with child of the Holy Spirit. <spM
an class="ver">19</span>And Joseph her husband, being a righteous man, and not willing to make her a public example, was minded to put her away privily. <span class="ver">20</span>But when he thought on these things, behold, an angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Spirit. <span class="ver">21</span>And she shall bring forth a son; and thou shalt call his name JESUS; for it is he M
that shall save his people from their sins. <span class="ver">22</span>Now all this is come to pass, that it might be fulfilled which was spoken by the Lord through the prophet, saying,</p>
		<p class="q"> <span class="ver">23</span>Behold, the virgin shall be with child, and shall bring forth a son,</p>
		<p class="q">And they shall call his name Immanuel;</p>
		<p class="mm">which is, being interpreted, God with us. <span class="ver">24</span>And Joseph arose from his sleep, and did as the angel of the Lord coM
mmanded him, and took unto him his wife; <span class="ver">25</span>and knew her not till she had brought forth a son: and he called his name JESUS.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>Now when Jesus was born in Bethlehem of Jud
a in the days of Herod the king, behold, Wise-men from the east came to Jerusalem, saying, <span class="ver">2</span>Where is he that is born King of the Jews? for we saw his star in the east, and are come to worship him. <span class="ver">3</span>And when Herod the M
king heard it, he was troubled, and all Jerusalem with him. <span class="ver">4</span>And gathering together all the chief priests and scribes of the people, he inquired of them where the Christ should be born. <span class="ver">5</span>And they said unto him, In Bethlehem of Jud
a: for thus it is written through the prophet,</p>
		<p class="q"> <span class="ver">6</span>And thou Bethlehem, land of Judah,</p>
		<p class="q">Art in no wise least among the princes of Judah:</p>
		<p class="q">For out of thee shalM
l come forth a governor,</p>
		<p class="q">Who shall be shepherd of my people Israel.</p>
		<p class="mm"> <span class="ver">7</span>Then Herod privily called the Wise-men, and learned of them exactly what time the star appeared. <span class="ver">8</span>And he sent them to Bethlehem, and said, Go and search out exactly concerning the young child; and when ye have found <em>him</em>, bring me word, that I also may come and worship him. <span class="ver">9</span>And they, having heard the king, went their way; aM
nd lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. <span class="ver">10</span>And when they saw the star, they rejoiced with exceeding great joy. <span class="ver">11</span>And they came into the house and saw the young child with Mary his mother; and they fell down and worshipped him; and opening their treasures they offered unto him gifts, gold and frankincense and myrrh. <span class="ver">12</span>And being warned <em>of God</em> in a dream that M
they should not return to Herod, they departed into their own country another way.</p>
		<p> <span class="ver">13</span>Now when they were departed, behold, an angel of the Lord appeareth to Joseph in a dream, saying, Arise and take the young child and his mother, and flee into Egypt, and be thou there until I tell thee: for Herod will seek the young child to destroy him. <span class="ver">14</span>And he arose and took the young child and his mother by night, and departed into Egypt; <span class="ver">15</span>anM
d was there until the death of Herod: that it might be fulfilled which was spoken by the Lord through the prophet, saying, Out of Egypt did I call my son.</p>
		<p> <span class="ver">16</span>Then Herod, when he saw that he was mocked of the Wise-men, was exceeding wroth, and sent forth, and slew all the male children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had exactly learned of the Wise-men. <span class="ver">17</span>Then was fulfilledM
 that which was spoken through Jeremiah the prophet, saying,</p>
		<p class="q"> <span class="ver">18</span>A voice was heard in Ramah,</p>
		<p class="q">Weeping and great mourning,</p>
		<p class="q">Rachel weeping for her children;</p>
		<p class="q">And she would not be comforted, because they are not.</p>
		<p> <span class="ver">19</span>But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, saying, <span class="ver">20</span>Arise and take the young child and his mM
other, and go into the land of Israel: for they are dead that sought the young child
s life. <span class="ver">21</span>And he arose and took the young child and his mother, and came into the land of Israel. <span class="ver">22</span>But when he heard that Archelaus was reigning over Jud
a in the room of his father Herod, he was afraid to go thither; and being warned <em>of God</em> in a dream, he withdrew into the parts of Galilee, <span class="ver">23</span>and came and dwelt in a city called Nazareth; that iM
t might be fulfilled which was spoken through the prophets, that he should be called a Nazarene.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>And in those days cometh John the Baptist, preaching in the wilderness of Jud
a, saying, <span class="ver">2</span>Repent ye; for the kingdom of heaven is at hand. <span class="ver">3</span>For this is he that was spoken of through Isaiah the prophet, saying,</p>
		<p class="q">The voice of one crying in the wilderness,</p>
		<p class="q">Make ye ready the waM
		<p class="q">Make his paths straight.</p>
		<p class="mm"> <span class="ver">4</span>Now John himself had his raiment of camel
s hair, and a leathern girdle about his loins; and his food was locusts and wild honey. <span class="ver">5</span>Then went out unto him Jerusalem, and all Jud
a, and all the region round about the Jordan; <span class="ver">6</span>and they were baptized of him in the river Jordan, confessing their sins. <span class="ver">7</span>But when he saw many of the PhariseM
es and Sadducees coming to his baptism, he said unto them, Ye offspring of vipers, who warned you to flee from the wrath to come? <span class="ver">8</span>Bring forth therefore fruit worthy of repentance: <span class="ver">9</span>and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. <span class="ver">10</span>And even now the axe lieth at the root of the trees: every tree therefore that bringeth not forth goodM
 fruit is hewn down, and cast into the fire. <span class="ver">11</span>I indeed baptize you in water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you in the Holy Spirit and <em>in</em> fire: <span class="ver">12</span>whose fan is in his hand, and he will thoroughly cleanse his threshing-floor; and he will gather his wheat into the garner, but the chaff he will burn up with unquenchable fire.</p>
		<p> <span class="ver">13</span>Then comethM
 Jesus from Galilee to the Jordan unto John, to be baptized of him. <span class="ver">14</span>But John would have hindered him, saying, I have need to be baptized of thee, and comest thou to me? <span class="ver">15</span>But Jesus answering said unto him, Suffer <em>it</em> now: for thus it becometh us to fulfil all righteousness. Then he suffereth him. <span class="ver">16</span>And Jesus, when he was baptized, went up straightway from the water: and lo, the heavens were opened unto him, and he saw the Spirit ofM
 God descending as a dove, and coming upon him; <span class="ver">17</span>and lo, a voice out of the heavens, saying, This is my beloved Son, in whom I am well pleased.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. <span class="ver">2</span>And when he had fasted forty days and forty nights, he afterward hungered. <span class="ver">3</span>And the tempter came and said unto him, If thou art the Son of God, command thatM
 these stones become bread. <span class="ver">4</span>But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. <span class="ver">5</span>Then the devil taketh him into the holy city; and he set him on the pinnacle of the temple, <span class="ver">6</span>and saith unto him, If thou art the Son of God, cast thyself down: for it is written,</p>
		<p class="q">He shall give his angels charge concerning thee:</p>
		<p class="mm">and,</p>
	<p class="q">On their hands they shall bear thee up,</p>
		<p class="q">Lest haply thou dash thy foot against a stone.</p>
		<p class="mm"> <span class="ver">7</span>Jesus said unto him, Again it is written, Thou shalt not make trial of the Lord thy God. <span class="ver">8</span>Again, the devil taketh him unto an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them; <span class="ver">9</span>and he said unto him, All these things will I give thee, if thou wilt fall downM
 and worship me. <span class="ver">10</span>Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. <span class="ver">11</span>Then the devil leaveth him; and behold, angels came and ministered unto him.</p>
		<p> <span class="ver">12</span>Now when he heard that John was delivered up, he withdrew into Galilee; <span class="ver">13</span>and leaving Nazareth, he came and dwelt in Capernaum, which is by the sea, in the borders of ZebulM
un and Naphtali: <span class="ver">14</span>that it might be fulfilled which was spoken through Isaiah the prophet, saying,</p>
		<p class="q"> <span class="ver">15</span>The land of Zebulun and the land of Naphtali,</p>
		<p class="q">Toward the sea, beyond the Jordan,</p>
		<p class="q">Galilee of the Gentiles,</p>
		<p class="q"> <span class="ver">16</span>The people that sat in darkness</p>
		<p class="q">Saw a great light,</p>
		<p class="q">And to them that sat in the region and shadow of death,</p>
<p class="q">To them did light spring up.</p>
		<p> <span class="ver">17</span>From that time began Jesus to preach, and to say, Repent ye; for the kingdom of heaven is at hand.</p>
		<p> <span class="ver">18</span>And walking by the sea of Galilee, he saw two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea; for they were fishers. <span class="ver">19</span>And he saith unto them, Come ye after me, and I will make you fishers of men. <span class="ver">20</span>And they straM
ightway left the nets, and followed him. <span class="ver">21</span>And going on from thence he saw two other brethren, James the <em>son</em> of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and he called them. <span class="ver">22</span>And they straightway left the boat and their father, and followed him.</p>
		<p> <span class="ver">23</span>And Jesus went about in all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all mannM
er of disease and all manner of sickness among the people. <span class="ver">24</span>And the report of him went forth into all Syria: and they brought unto him all that were sick, holden with divers diseases and torments, possessed with demons, and epileptic, and palsied; and he healed them. <span class="ver">25</span>And there followed him great multitudes from Galilee and Decapolis and Jerusalem and Jud
a and <em>from</em> beyond the Jordan.</p>
		<h2 id="c5">5</h2>
		<p> <span class="ver">1</span>And seeing M
the multitudes, he went up into the mountain: and when he had sat down, his disciples came unto him: <span class="ver">2</span>and he opened his mouth and taught them, saying,</p>
		<p> <span class="ver">3</span>Blessed are the poor in spirit: for theirs is the kingdom of heaven.</p>
		<p> <span class="ver">4</span>Blessed are they that mourn: for they shall be comforted.</p>
		<p> <span class="ver">5</span>Blessed are the meek: for they shall inherit the earth.</p>
		<p> <span class="ver">6</span>Blessed are tM
hey that hunger and thirst after righteousness: for they shall be filled.</p>
		<p> <span class="ver">7</span>Blessed are the merciful: for they shall obtain mercy.</p>
		<p> <span class="ver">8</span>Blessed are the pure in heart: for they shall see God.</p>
		<p> <span class="ver">9</span>Blessed are the peacemakers: for they shall be called sons of God.</p>
		<p> <span class="ver">10</span>Blessed are they that have been persecuted for righteousness
 sake: for theirs is the kingdom of heaven. <span class="M
ver">11</span>Blessed are ye when <em>men</em> shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. <span class="ver">12</span>Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets that were before you.</p>
		<p> <span class="ver">13</span>Ye are the salt of the earth: but if the salt have lost its savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out and trodden under foot of men.M
 <span class="ver">14</span>Ye are the light of the world. A city set on a hill cannot be hid. <span class="ver">15</span>Neither do <em>men</em> light a lamp, and put it under the bushel, but on the stand; and it shineth unto all that are in the house. <span class="ver">16</span>Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.</p>
		<p> <span class="ver">17</span>Think not that I came to destroy the law or the prophets: I came not to destroy, buM
t to fulfil. <span class="ver">18</span>For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished. <span class="ver">19</span>Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven: but whosoever shall do and teach them, he shall be called great in the kingdom of heaven. <span class="ver">20</span>For I say unto you, that except your righteM
ousness shall exceed <em>the righteousness</em> of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven.</p>
		<p> <span class="ver">21</span>Ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: <span class="ver">22</span>but I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; and whoM
soever shall say, Thou fool, shall be in danger of the hell of fire. <span class="ver">23</span>If therefore thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee, <span class="ver">24</span>leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. <span class="ver">25</span>Agree with thine adversary quickly, while thou art with him in the way; lest haply the adversary deliver thee to the judge, andM
 the judge deliver thee to the officer, and thou be cast into prison. <span class="ver">26</span>Verily I say unto thee, Thou shalt by no means come out thence, till thou have paid the last farthing.</p>
		<p> <span class="ver">27</span>Ye have heard that it was said, Thou shalt not commit adultery: <span class="ver">28</span>but I say unto you, that every one that looketh on a woman to lust after her hath committed adultery with her already in his heart. <span class="ver">29</span>And if thy right eye causeth theM
e to stumble, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body be cast into hell. <span class="ver">30</span>And if thy right hand causeth thee to stumble, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body go into hell. <span class="ver">31</span>It was said also, Whosoever shall put away his wife, let him give her a writing of divorcement: <span class="ver">32M
</span>but I say unto you, that every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress: and whosoever shall marry her when she is put away committeth adultery.</p>
		<p> <span class="ver">33</span>Again, ye have heard that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: <span class="ver">34</span>but I say unto you, Swear not at all; neither by the heaven, for it is the throne of God; <span class="ver">35</sM
pan>nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. <span class="ver">36</span>Neither shalt thou swear by thy head, for thou canst not make one hair white or black. <span class="ver">37</span>But let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil <em>one</em>.</p>
		<p> <span class="ver">38</span>Ye have heard that it was said, An eye for an eye, and a tooth for a tooth: <span class="ver">39</span>but I say unto yM
ou, Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also. <span class="ver">40</span>And if any man would go to law with thee, and take away thy coat, let him have thy cloak also. <span class="ver">41</span>And whosoever shall compel thee to go one mile, go with him two. <span class="ver">42</span>Give to him that asketh thee, and from him that would borrow of thee turn not thou away.</p>
		<p> <span class="ver">43</span>Ye have heard that it was said, Thou shalt lM
ove thy neighbor, and hate thine enemy: <span class="ver">44</span>but I say unto you, Love your enemies, and pray for them that persecute you; <span class="ver">45</span>that ye may be sons of your Father who is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. <span class="ver">46</span>For if ye love them that love you, what reward have ye? do not even the publicans the same? <span class="ver">47</span>And if ye salute your brethren only, what do ye mM
ore <em>than others</em>? do not even the Gentiles the same? <span class="ver">48</span>Ye therefore shall be perfect, as your heavenly Father is perfect.</p>
		<h2 id="c6">6</h2>
		<p> <span class="ver">1</span>Take heed that ye do not your righteousness before men, to be seen of them: else ye have no reward with your Father who is in heaven.</p>
		<p> <span class="ver">2</span>When therefore thou doest alms, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they mM
ay have glory of men. Verily I say unto you, They have received their reward. <span class="ver">3</span>But when thou doest alms, let not thy left hand know what thy right hand doeth: <span class="ver">4</span>that thine alms may be in secret: and thy Father who seeth in secret shall recompense thee.</p>
		<p> <span class="ver">5</span>And when ye pray, ye shall not be as the hypocrites: for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say M
unto you, They have received their reward. <span class="ver">6</span>But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father who is in secret, and thy Father who seeth in secret shall recompense thee. <span class="ver">7</span>And in praying use not vain repetitions, as the Gentiles do: for they think that they shall be heard for their much speaking. <span class="ver">8</span>Be not therefore like unto them: for your Father knoweth what things ye have need of, beforM
e ye ask him. <span class="ver">9</span>After this manner therefore pray ye: Our Father who art in heaven, Hallowed be thy name. <span class="ver">10</span>Thy kingdom come. Thy will be done, as in heaven, so on earth. <span class="ver">11</span>Give us this day our daily bread. <span class="ver">12</span>And forgive us our debts, as we also have forgiven our debtors. <span class="ver">13</span>And bring us not into temptation, but deliver us from the evil <em>one</em>. <span class="ver">14</span>For if ye forgive M
men their trespasses, your heavenly Father will also forgive you. <span class="ver">15</span>But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.</p>
		<p> <span class="ver">16</span>Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may be seen of men to fast. Verily I say unto you, They have received their reward. <span class="ver">17</span>But thou, when thou fastest, anoint thy head, and wash thy face; <spanM
 class="ver">18</span>that thou be not seen of men to fast, but of thy Father who is in secret: and thy Father, who seeth in secret, shall recompense thee.</p>
		<p> <span class="ver">19</span>Lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal: <span class="ver">20</span>but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through nor steal: <span class="ver">21</span>for whereM
 thy treasure is, there will thy heart be also. <span class="ver">22</span>The lamp of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. <span class="ver">23</span>But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is the darkness! <span class="ver">24</span>No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye M
cannot serve God and mammon. <span class="ver">25</span>Therefore I say unto you, Be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than the food, and the body than the raiment? <span class="ver">26</span>Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of much more value than they? <span class="ver">27</span>And which of you by beiM
ng anxious can add one cubit unto the measure of his life? <span class="ver">28</span>And why are ye anxious concerning raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: <span class="ver">29</span>yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. <span class="ver">30</span>But if God doth so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, <em>shall he</em> not much more <em>clothe</em> you, O yeM
 of little faith? <span class="ver">31</span>Be not therefore anxious, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? <span class="ver">32</span>For after all these things do the Gentiles seek; for your heavenly Father knoweth that ye have need of all these things. <span class="ver">33</span>But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you. <span class="ver">34</span>Be not therefore anxious for the morrow: for the morrow wiM
ll be anxious for itself. Sufficient unto the day is the evil thereof.</p>
		<h2 id="c7">7</h2>
		<p> <span class="ver">1</span>Judge not, that ye be not judged. <span class="ver">2</span>For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured unto you. <span class="ver">3</span>And why beholdest thou the mote that is in thy brother
s eye, but considerest not the beam that is in thine own eye? <span class="ver">4</span>Or how wilt thou say to thy brother, Let me M
cast out the mote out of thine eye; and lo, the beam is in thine own eye? <span class="ver">5</span>Thou hypocrite, cast out first the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother
		<p> <span class="ver">6</span>Give not that which is holy unto the dogs, neither cast your pearls before the swine, lest haply they trample them under their feet, and turn and rend you.</p>
		<p> <span class="ver">7</span>Ask, and it shall be given you; seek, and ye shM
all find; knock, and it shall be opened unto you: <span class="ver">8</span>for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. <span class="ver">9</span>Or what man is there of you, who, if his son shall ask him for a loaf, will give him a stone; <span class="ver">10</span>or if he shall ask for a fish, will give him a serpent? <span class="ver">11</span>If ye then, being evil, know how to give good gifts unto your children, how much more shall your FatherM
 who is in heaven give good things to them that ask him? <span class="ver">12</span>All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets.</p>
		<p> <span class="ver">13</span>Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many are they that enter in thereby. <span class="ver">14</span>For narrow is the gate, and straitened the way, that leadeth unto life, and few are theM
		<p> <span class="ver">15</span>Beware of false prophets, who come to you in sheep
s clothing, but inwardly are ravening wolves. <span class="ver">16</span>By their fruits ye shall know them. Do <em>men</em> gather grapes of thorns, or figs of thistles? <span class="ver">17</span>Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit. <span class="ver">18</span>A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good frM
uit. <span class="ver">19</span>Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. <span class="ver">20</span>Therefore by their fruits ye shall know them. <span class="ver">21</span>Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven. <span class="ver">22</span>Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do manM
y mighty works? <span class="ver">23</span>And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.</p>
		<p> <span class="ver">24</span>Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock: <span class="ver">25</span>and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon the rock. <span class="ver">26</span>And every onM
e that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand: <span class="ver">27</span>and the rain descended, and the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof.</p>
		<p> <span class="ver">28</span>And it came to pass, when Jesus had finished these words, the multitudes were astonished at his teaching: <span class="ver">29</span>for he taught them as <em>one</em> having authority, and M
not as their scribes.</p>
		<h2 id="c8">8</h2>
		<p> <span class="ver">1</span>And when he was come down from the mountain, great multitudes followed him. <span class="ver">2</span>And behold, there came to him a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. <span class="ver">3</span>And he stretched forth his hand, and touched him, saying, I will; be thou made clean. And straightway his leprosy was cleansed. <span class="ver">4</span>And Jesus saith unto him, See thou tell no maM
n; but go, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.</p>
		<p> <span class="ver">5</span>And when he was entered into Capernaum, there came unto him a centurion, beseeching him, <span class="ver">6</span>and saying, Lord, my servant lieth in the house sick of the palsy, grievously tormented. <span class="ver">7</span>And he saith unto him, I will come and heal him. <span class="ver">8</span>And the centurion answered and said, Lord, I am not worthy that thou shM
ouldest come under my roof; but only say the word, and my servant shall be healed. <span class="ver">9</span>For I also am a man under authority, having under myself soldiers: and I say to this one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. <span class="ver">10</span>And when Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. <span class="ver">11</span>And I say unto you, tM
hat many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: <span class="ver">12</span>but the sons of the kingdom shall be cast forth into the outer darkness: there shall be the weeping and the gnashing of teeth. <span class="ver">13</span>And Jesus said unto the centurion, Go thy way; as thou hast believed, <em>so</em> be it done unto thee. And the servant was healed in that hour.</p>
		<p> <span class="ver">14</span>And when Jesus was come intM
s house, he saw his wife
s mother lying sick of a fever. <span class="ver">15</span>And he touched her hand, and the fever left her; and she arose, and ministered unto him. <span class="ver">16</span>And when even was come, they brought unto him many possessed with demons: and he cast out the spirits with a word, and healed all that were sick: <span class="ver">17</span>that it might be fulfilled which was spoken through Isaiah the prophet, saying, Himself took our infirmities, and bare our diseases.</pM
		<p> <span class="ver">18</span>Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. <span class="ver">19</span>And there came a scribe, and said unto him, Teacher, I will follow thee whithersoever thou goest. <span class="ver">20</span>And Jesus saith unto him, The foxes have holes, and the birds of the heaven <em>have</em> nests; but the Son of man hath not where to lay his head. <span class="ver">21</span>And another of the disciples said unto him, Lord, suffer meM
 first to go and bury my father. <span class="ver">22</span>But Jesus saith unto him, Follow me; and leave the dead to bury their own dead.</p>
		<p> <span class="ver">23</span>And when he was entered into a boat, his disciples followed him. <span class="ver">24</span>And behold, there arose a great tempest in the sea, insomuch that the boat was covered with the waves: but he was asleep. <span class="ver">25</span>And they came to him, and awoke him, saying, Save, Lord; we perish. <span class="ver">26</span>And heM
 saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm. <span class="ver">27</span>And the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him?</p>
		<p> <span class="ver">28</span>And when he was come to the other side into the country of the Gadarenes, there met him two possessed with demons, coming forth out of the tombs, exceeding fierce, so that no man could pass by that way. <span class="M
ver">29</span>And behold, they cried out, saying, What have we to do with thee, thou Son of God? art thou come hither to torment us before the time? <span class="ver">30</span>Now there was afar off from them a herd of many swine feeding. <span class="ver">31</span>And the demons besought him, saying, If thou cast us out, send us away into the herd of swine. <span class="ver">32</span>And he said unto them, Go. And they came out, and went into the swine: and behold, the whole herd rushed down the steep into the seaM
, and perished in the waters. <span class="ver">33</span>And they that fed them fled, and went away into the city, and told everything, and what was befallen to them that were possessed with demons. <span class="ver">34</span>And behold, all the city came out to meet Jesus: and when they saw him, they besought <em>him</em> that he would depart from their borders.</p>
		<h2 id="c9">9</h2>
		<p> <span class="ver">1</span>And he entered into a boat, and crossed over, and came into his own city. <span class="ver">2</M
span>And behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy, Son, be of good cheer; thy sins are forgiven. <span class="ver">3</span>And behold, certain of the scribes said within themselves, This man blasphemeth. <span class="ver">4</span>And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? <span class="ver">5</span>For which is easier, to say, Thy sins are forgiven; or to say, Arise, and walk? <span class="verM
">6</span>But that ye may know that the Son of man hath authority on earth to forgive sins (then saith he to the sick of the palsy), Arise, and take up thy bed, and go unto thy house. <span class="ver">7</span>And he arose, and departed to his house. <span class="ver">8</span>But when the multitudes saw it, they were afraid, and glorified God, who had given such authority unto men.</p>
		<p> <span class="ver">9</span>And as Jesus passed by from thence, he saw a man, called Matthew, sitting at the place of toll: anM
d he saith unto him, Follow me. And he arose, and followed him.</p>
		<p> <span class="ver">10</span>And it came to pass, as he sat at meat in the house, behold, many publicans and sinners came and sat down with Jesus and his disciples. <span class="ver">11</span>And when the Pharisees saw it, they said unto his disciples, Why eateth your Teacher with the publicans and sinners? <span class="ver">12</span>But when he heard it, he said, They that are whole have no need of a physician, but they that are sick. <span cM
lass="ver">13</span>But go ye and learn what <em>this</em> meaneth, I desire mercy, and not sacrifice: for I came not to call the righteous, but sinners.</p>
		<p> <span class="ver">14</span>Then come to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? <span class="ver">15</span>And Jesus said unto them, Can the sons of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken away from them, and thM
en will they fast. <span class="ver">16</span>And no man putteth a piece of undressed cloth upon an old garment; for that which should fill it up taketh from the garment, and a worse rent is made. <span class="ver">17</span>Neither do <em>men</em> put new wine into old wine-skins: else the skins burst, and the wine is spilled, and the skins perish: but they put new wine into fresh wine-skins, and both are preserved.</p>
		<p> <span class="ver">18</span>While he spake these things unto them, behold, there came a ruM
ler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. <span class="ver">19</span>And Jesus arose, and followed him, and <em>so did</em> his disciples. <span class="ver">20</span>And behold, a woman, who had an issue of blood twelve years, came behind him, and touched the border of his garment: <span class="ver">21</span>for she said within herself, If I do but touch his garment, I shall be made whole. <span class="ver">22</span>But Jesus turning and sM
eeing her said, Daughter, be of good cheer; thy faith hath made thee whole. And the woman was made whole from that hour. <span class="ver">23</span>And when Jesus came into the ruler
s house, and saw the flute-players, and the crowd making a tumult, <span class="ver">24</span>he said, Give place: for the damsel is not dead, but sleepeth. And they laughed him to scorn. <span class="ver">25</span>But when the crowd was put forth, he entered in, and took her by the hand; and the damsel arose. <span class="ver">26</sM
pan>And the fame hereof went forth into all that land.</p>
		<p> <span class="ver">27</span>And as Jesus passed by from thence, two blind men followed him, crying out, and saying, Have mercy on us, thou son of David. <span class="ver">28</span>And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They say unto him, Yea, Lord. <span class="ver">29</span>Then touched he their eyes, saying, According to your faith be it done unto you. <span clM
ass="ver">30</span>And their eyes were opened. And Jesus strictly charged them, saying, See that no man know it. <span class="ver">31</span>But they went forth, and spread abroad his fame in all that land.</p>
		<p> <span class="ver">32</span>And as they went forth, behold, there was brought to him a dumb man possessed with a demon. <span class="ver">33</span>And when the demon was cast out, the dumb man spake: and the multitudes marvelled, saying, It was never so seen in Israel. <span class="ver">34</span>But theM
 Pharisees said, By the prince of the demons casteth he out demons.</p>
		<p> <span class="ver">35</span>And Jesus went about all the cities and the villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness. <span class="ver">36</span>But when he saw the multitudes, he was moved with compassion for them, because they were distressed and scattered, as sheep not having a shepherd. <span class="ver">37</span>Then saith he unto his disM
ciples, The harvest indeed is plenteous, but the laborers are few. <span class="ver">38</span>Pray ye therefore the Lord of the harvest, that he send forth laborers into his harvest.</p>
		<h2 id="c10">10</h2>
		<p> <span class="ver">1</span>And he called unto him his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal all manner of disease and all manner of sickness.</p>
		<p> <span class="ver">2</span>Now the names of the twelve apostles are these: The first, Simon, whM
o is called Peter, and Andrew his brother; James the <em>son</em> of Zebedee, and John his brother; <span class="ver">3</span>Philip, and Bartholomew; Thomas, and Matthew the publican; James the <em>son</em> of Alph
us; <span class="ver">4</span>Simon the Canan
an, and Judas Iscariot, who also betrayed him.</p>
		<p> <span class="ver">5</span>These twelve Jesus sent forth, and charged them, saying, Go not into <em>any</em> way of the Gentiles, and enter not into any city of the Samaritans: <span cM
lass="ver">6</span>but go rather to the lost sheep of the house of Israel. <span class="ver">7</span>And as ye go, preach, saying, The kingdom of heaven is at hand. <span class="ver">8</span>Heal the sick, raise the dead, cleanse the lepers, cast out demons: freely ye received, freely give. <span class="ver">9</span>Get you no gold, nor silver, nor brass in your purses; <span class="ver">10</span>no wallet for <em>your</em> journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. <spM
an class="ver">11</span>And into whatsoever city or village ye shall enter, search out who in it is worthy; and there abide till ye go forth. <span class="ver">12</span>And as ye enter into the house, salute it. <span class="ver">13</span>And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. <span class="ver">14</span>And whosoever shall not receive you, nor hear your words, as ye go forth out of that house or that city, shake off the dust of your feet. <spaM
n class="ver">15</span>Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.</p>
		<p> <span class="ver">16</span>Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. <span class="ver">17</span>But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you; <span class="ver">18</span>yea and before governors and kings shall ye be broughM
t for my sake, for a testimony to them and to the Gentiles. <span class="ver">19</span>But when they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour what ye shall speak. <span class="ver">20</span>For it is not ye that speak, but the Spirit of your Father that speaketh in you. <span class="ver">21</span>And brother shall deliver up brother to death, and the father his child: and children shall rise up against parents, and cause them to be put to death. <span class="M
ver">22</span>And ye shall be hated of all men for my name
s sake: but he that endureth to the end, the same shall be saved. <span class="ver">23</span>But when they persecute you in this city, flee into the next: for verily I say unto you, Ye shall not have gone through the cities of Israel, till the Son of man be come.</p>
		<p> <span class="ver">24</span>A disciple is not above his teacher, nor a servant above his lord. <span class="ver">25</span>It is enough for the disciple that he be as his teacher, and thM
e servant as his lord. If they have called the master of the house Beelzebub, how much more them of his household! <span class="ver">26</span>Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. <span class="ver">27</span>What I tell you in the darkness, speak ye in the light; and what ye hear in the ear, proclaim upon the house-tops. <span class="ver">28</span>And be not afraid of them that kill the body, but are not able to kill the soul: but rather M
fear him who is able to destroy both soul and body in hell. <span class="ver">29</span>Are not two sparrows sold for a penny? and not one of them shall fall on the ground without your Father: <span class="ver">30</span>but the very hairs of your head are all numbered. <span class="ver">31</span>Fear not therefore: ye are of more value than many sparrows. <span class="ver">32</span>Every one therefore who shall confess me before men, him will I also confess before my Father who is in heaven. <span class="ver">33</spM
an>But whosoever shall deny me before men, him will I also deny before my Father who is in heaven.</p>
		<p> <span class="ver">34</span>Think not that I came to send peace on the earth: I came not to send peace, but a sword. <span class="ver">35</span>For I came to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law: <span class="ver">36</span>and a man
s foes <em>shall be</em> they of his own household. <span class="ver">37</span>He thM
at loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me. <span class="ver">38</span>And he that doth not take his cross and follow after me, is not worthy of me. <span class="ver">39</span>He that findeth his life shall lose it; and he that loseth his life for my sake shall find it.</p>
		<p> <span class="ver">40</span>He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. <span class="ver">41</span>He that rM
eceiveth a prophet in the name of a prophet shall receive a prophet
s reward: and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man
s reward. <span class="ver">42</span>And whosoever shall give to drink unto one of these little ones a cup of cold water only, in the name of a disciple, verily I say unto you he shall in no wise lose his reward.</p>
		<h2 id="c11">11</h2>
		<p> <span class="ver">1</span>And it came to pass when Jesus had finished commanding his twelveM
 disciples, he departed thence to teach and preach in their cities.</p>
		<p> <span class="ver">2</span>Now when John heard in the prison the works of the Christ, he sent by his disciples <span class="ver">3</span>and said unto him, Art thou he that cometh, or look we for another? <span class="ver">4</span>And Jesus answered and said unto them, Go and tell John the things which ye hear and see: <span class="ver">5</span>the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, aM
nd the dead are raised up, and the poor have good tidings preached to them. <span class="ver">6</span>And blessed is he, whosoever shall find no occasion of stumbling in me.</p>
		<p> <span class="ver">7</span>And as these went their way, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to behold? a reed shaken with the wind? <span class="ver">8</span>But what went ye out to see? a man clothed in soft <em>raiment</em>? Behold, they that wear soft <em>raiment</em> are in M
 houses. <span class="ver">9</span>But wherefore went ye out? to see a prophet? Yea, I say unto you, and much more than a prophet. <span class="ver">10</span>This is he, of whom it is written,</p>
		<p class="q">Behold, I send my messenger before thy face,</p>
		<p class="q">Who shall prepare thy way before thee.</p>
		<p class="mm"> <span class="ver">11</span>Verily I say unto you, Among them that are born of women there hath not arisen a greater than John the Baptist: yet he that is but little in the kM
ingdom of heaven is greater than he. <span class="ver">12</span>And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and men of violence take it by force. <span class="ver">13</span>For all the prophets and the law prophesied until John. <span class="ver">14</span>And if ye are willing to receive <em>it</em>, this is Elijah, that is to come. <span class="ver">15</span>He that hath ears to hear, let him hear. <span class="ver">16</span>But whereunto shall I liken this generation?M
 It is like unto children sitting in the marketplaces, who call unto their fellows <span class="ver">17</span>and say, We piped unto you, and ye did not dance; we wailed, and ye did not mourn. <span class="ver">18</span>For John came neither eating nor drinking, and they say, He hath a demon. <span class="ver">19</span>The Son of man came eating and drinking, and they say, Behold, a gluttonous man and a winebibber, a friend of publicans and sinners! And wisdom is justified by her works.</p>
		<p> <span class="ver"M
>20</span>Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not. <span class="ver">21</span>Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. <span class="ver">22</span>But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you. <span class="ver">23</span>And thou, Capernaum, shalt thM
ou be exalted unto heaven? thou shalt go down unto Hades: for if the mighty works had been done in Sodom which were done in thee, it would have remained until this day. <span class="ver">24</span>But I say unto you that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.</p>
		<p> <span class="ver">25</span>At that season Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal M
them unto babes: <span class="ver">26</span>yea, Father, for so it was well-pleasing in thy sight. <span class="ver">27</span>All things have been delivered unto me of my Father: and no one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal <em>him</em>. <span class="ver">28</span>Come unto me, all ye that labor and are heavy laden, and I will give you rest. <span class="ver">29</span>Take my yoke upon you, and learn of me; for I am meek M
and lowly in heart: and ye shall find rest unto your souls. <span class="ver">30</span>For my yoke is easy, and my burden is light.</p>
		<h2 id="c12">12</h2>
		<p> <span class="ver">1</span>At that season Jesus went on the sabbath day through the grainfields; and his disciples were hungry and began to pluck ears and to eat. <span class="ver">2</span>But the Pharisees, when they saw it, said unto him, Behold, thy disciples do that which it is not lawful to do upon the sabbath. <span class="ver">3</span>But he saiM
d unto them, Have ye not read what David did, when he was hungry, and they that were with him; <span class="ver">4</span>how he entered into the house of God, and ate the showbread, which it was not lawful for him to eat, neither for them that were with him, but only for the priests? <span class="ver">5</span>Or have ye not read in the law, that on the sabbath day the priests in the temple profane the sabbath, and are guiltless? <span class="ver">6</span>But I say unto you, that one greater than the temple is here.M
 <span class="ver">7</span>But if ye had known what this meaneth, I desire mercy, and not sacrifice, ye would not have condemned the guiltless. <span class="ver">8</span>For the Son of man is lord of the sabbath.</p>
		<p> <span class="ver">9</span>And he departed thence, and went into their synagogue: <span class="ver">10</span>and behold, a man having a withered hand. And they asked him, saying, Is it lawful to heal on the sabbath day? that they might accuse him. <span class="ver">11</span>And he said unto them,M
 What man shall there be of you, that shall have one sheep, and if this fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? <span class="ver">12</span>How much then is a man of more value than a sheep! Wherefore it is lawful to do good on the sabbath day. <span class="ver">13</span>Then saith he to the man, Stretch forth thy hand. And he stretched it forth; and it was restored whole, as the other. <span class="ver">14</span>But the Pharisees went out, and took counsel against him, how tM
hey might destroy him.</p>
		<p> <span class="ver">15</span>And Jesus perceiving <em>it</em> withdrew from thence: and many followed him; and he healed them all, <span class="ver">16</span>and charged them that they should not make him known: <span class="ver">17</span>that it might be fulfilled which was spoken through Isaiah the prophet, saying,</p>
		<p class="q"> <span class="ver">18</span>Behold, my servant whom I have chosen;</p>
		<p class="q">My beloved in whom my soul is well pleased:</p>
">I will put my Spirit upon him,</p>
		<p class="q">And he shall declare judgment to the Gentiles.</p>
		<p class="q"> <span class="ver">19</span>He shall not strive, nor cry aloud;</p>
		<p class="q">Neither shall any one hear his voice in the streets.</p>
		<p class="q"> <span class="ver">20</span>A bruised reed shall he not break,</p>
		<p class="q">And smoking flax shall he not quench,</p>
		<p class="q">Till he send forth judgment unto victory.</p>
		<p class="q"> <span class="ver">21</span>And in his nM
ame shall the Gentiles hope.</p>
		<p> <span class="ver">22</span>Then was brought unto him one possessed with a demon, blind and dumb: and he healed him, insomuch that the dumb man spake and saw. <span class="ver">23</span>And all the multitudes were amazed, and said, Can this be the son of David? <span class="ver">24</span>But when the Pharisees heard it, they said, This man doth not cast out demons, but by Beelzebub the prince of the demons. <span class="ver">25</span>And knowing their thoughts he said unto theM
m, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: <span class="ver">26</span>and if Satan casteth out Satan, he is divided against himself; how then shall his kingdom stand? <span class="ver">27</span>And if I by Beelzebub cast out demons, by whom do your sons cast them out? therefore shall they be your judges. <span class="ver">28</span>But if I by the Spirit of God cast out demons, then is the kingdom of God come upon you. <span classM
="ver">29</span>Or how can one enter into the house of the strong <em>man</em>, and spoil his goods, except he first bind the strong <em>man</em>? and then he will spoil his house. <span class="ver">30</span>He that is not with me is against me; and he that gathereth not with me scattereth. <span class="ver">31</span>Therefore I say unto you, Every sin and blasphemy shall be forgiven unto men; but the blasphemy against the Spirit shall not be forgiven. <span class="ver">32</span>And whosoever shall speak a word agaM
inst the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come. <span class="ver">33</span>Either make the tree good, and its fruit good; or make the tree corrupt, and its fruit corrupt: for the tree is known by its fruit. <span class="ver">34</span>Ye offspring of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. <span class="ver">35</span>TM
he good man out of his good treasure bringeth forth good things: and the evil man out of his evil treasure bringeth forth evil things. <span class="ver">36</span>And I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. <span class="ver">37</span>For by thy words thou shalt be justified, and by thy words thou shalt be condemned.</p>
		<p> <span class="ver">38</span>Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a siM
gn from thee. <span class="ver">39</span>But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it but the sign of Jonah the prophet: <span class="ver">40</span>for as Jonah was three days and three nights in the belly of the whale; so shall the Son of man be three days and three nights in the heart of the earth. <span class="ver">41</span>The men of Nineveh shall stand up in the judgment with this generation, and shall condemn it: for they reM
pented at the preaching of Jonah; and behold, a greater than Jonah is here. <span class="ver">42</span>The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, a greater than Solomon is here. <span class="ver">43</span>But the unclean spirit, when he is gone out of the man, passeth through waterless places, seeking rest, and findeth it not. <span class="ver">44</span>Then he saith, I will returM
n into my house whence I came out; and when he is come, he findeth it empty, swept, and garnished. <span class="ver">45</span>Then goeth he, and taketh with himself seven other spirits more evil than himself, and they enter in and dwell there: and the last state of that man becometh worse than the first. Even so shall it be also unto this evil generation.</p>
		<p> <span class="ver">46</span>While he was yet speaking to the multitudes, behold, his mother and his brethren stood without, seeking to speak to him. <spM
an class="ver">47</span>And one said unto him, Behold, thy mother and thy brethren stand without, seeking to speak to thee. <span class="ver">48</span>But he answered and said unto him that told him, Who is my mother? and who are my brethren? <span class="ver">49</span>And he stretched forth his hand towards his disciples, and said, Behold, my mother and my brethren! <span class="ver">50</span>For whosoever shall do the will of my Father who is in heaven, he is my brother, and sister, and mother.</p>
		<p> <span class="ver">1</span>On that day went Jesus out of the house, and sat by the sea side. <span class="ver">2</span>And there were gathered unto him great multitudes, so that he entered into a boat, and sat; and all the multitude stood on the beach. <span class="ver">3</span>And he spake to them many things in parables, saying, Behold, the sower went forth to sow; <span class="ver">4</span>and as he sowed, some <em>seeds</em> fell by the way side, and the birds came and devoured them: <span classM
="ver">5</span>and others fell upon the rocky places, where they had not much earth: and straightway they sprang up, because they had no deepness of earth: <span class="ver">6</span>and when the sun was risen, they were scorched; and because they had no root, they withered away. <span class="ver">7</span>And others fell upon the thorns; and the thorns grew up and choked them: <span class="ver">8</span>and others fell upon the good ground, and yielded fruit, some a hundredfold, some sixty, some thirty. <span class="M
ver">9</span>He that hath ears, let him hear.</p>
		<p> <span class="ver">10</span>And the disciples came, and said unto him, Why speakest thou unto them in parables? <span class="ver">11</span>And he answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. <span class="ver">12</span>For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath. <span class="vM
er">13</span>Therefore speak I to them in parables; because seeing they see not, and hearing they hear not, neither do they understand. <span class="ver">14</span>And unto them is fulfilled the prophecy of Isaiah, which saith,</p>
		<p class="q">By hearing ye shall hear, and shall in no wise understand;</p>
		<p class="q">And seeing ye shall see, and shall in no wise perceive:</p>
		<p class="q"> <span class="ver">15</span>For this people
s heart is waxed gross,</p>
		<p class="q">And their ears are dull of hM
		<p class="q">And their eyes they have closed;</p>
		<p class="q">Lest haply they should perceive with their eyes,</p>
		<p class="q">And hear with their ears,</p>
		<p class="q">And understand with their heart,</p>
		<p class="q">And should turn again,</p>
		<p class="q">And I should heal them.</p>
		<p class="mm"> <span class="ver">16</span>But blessed are your eyes, for they see; and your ears, for they hear. <span class="ver">17</span>For verily I say unto you, that many prophets and righteoM
us men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not. <span class="ver">18</span>Hear then ye the parable of the sower. <span class="ver">19</span>When any one heareth the word of the kingdom, and understandeth it not, <em>then</em> cometh the evil <em>one</em>, and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side. <span class="ver">20</span>And he that was sown upon the rocky places, this is he that M
heareth the word, and straightway with joy receiveth it; <span class="ver">21</span>yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because of the word, straightway he stumbleth. <span class="ver">22</span>And he that was sown among the thorns, this is he that heareth the word; and the care of the world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. <span class="ver">23</span>And he that was sown upon the good ground, this is he tM
hat heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty.</p>
		<p> <span class="ver">24</span>Another parable set he before them, saying, The kingdom of heaven is likened unto a man that sowed good seed in his field: <span class="ver">25</span>but while men slept, his enemy came and sowed tares also among the wheat, and went away. <span class="ver">26</span>But when the blade sprang up and brought forth fruit, then appeared the tares alsM
o. <span class="ver">27</span>And the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field? whence then hath it tares? <span class="ver">28</span>And he said unto them, An enemy hath done this. And the servants say unto him, Wilt thou then that we go and gather them up? <span class="ver">29</span>But he saith, Nay; lest haply while ye gather up the tares, ye root up the wheat with them. <span class="ver">30</span>Let both grow together until the harvest: and in the timeM
 of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them; but gather the wheat into my barn.</p>
		<p> <span class="ver">31</span>Another parable set he before them, saying, The kingdom of heaven is like unto a grain of mustard seed, which a man took, and sowed in his field: <span class="ver">32</span>which indeed is less than all seeds; but when it is grown, it is greater than the herbs, and becometh a tree, so that the birds of the heaven come and lodge in the bM
ranches thereof.</p>
		<p> <span class="ver">33</span>Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till it was all leavened.</p>
		<p> <span class="ver">34</span>All these things spake Jesus in parables unto the multitudes; and without a parable spake he nothing unto them: <span class="ver">35</span>that it might be fulfilled which was spoken through the prophet, saying,</p>
		<p class="q">I will open my mouth in parables;</M
		<p class="q">I will utter things hidden from the foundation of the world.</p>
		<p> <span class="ver">36</span>Then he left the multitudes, and went into the house: and his disciples came unto him, saying, Explain unto us the parable of the tares of the field. <span class="ver">37</span>And he answered and said, He that soweth the good seed is the Son of man; <span class="ver">38</span>and the field is the world; and the good seed, these are the sons of the kingdom; and the tares are the sons of the evil <emM
>one</em>; <span class="ver">39</span>and the enemy that sowed them is the devil: and the harvest is the end of the world; and the reapers are angels. <span class="ver">40</span>As therefore the tares are gathered up and burned with fire; so shall it be in the end of the world. <span class="ver">41</span>The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that cause stumbling, and them that do iniquity, <span class="ver">42</span>and shall cast them into the furnace of fiM
re: there shall be the weeping and the gnashing of teeth. <span class="ver">43</span>Then shall the righteous shine forth as the sun in the kingdom of their Father. He that hath ears, let him hear.</p>
		<p> <span class="ver">44</span>The kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field.</p>
		<p> <span class="ver">45</span>Again, the kingdom of heaven is like unto a man that is a merchant seekingM
 goodly pearls: <span class="ver">46</span>and having found one pearl of great price, he went and sold all that he had, and bought it.</p>
		<p> <span class="ver">47</span>Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: <span class="ver">48</span>which, when it was filled, they drew up on the beach; and they sat down, and gathered the good into vessels, but the bad they cast away. <span class="ver">49</span>So shall it be in the end of the world: the angels M
shall come forth, and sever the wicked from among the righteous, <span class="ver">50</span>and shall cast them into the furnace of fire: there shall be the weeping and the gnashing of teeth.</p>
		<p> <span class="ver">51</span>Have ye understood all these things? They say unto him, Yea. <span class="ver">52</span>And he said unto them, Therefore every scribe who hath been made a disciple to the kingdom of heaven is like unto a man that is a householder, who bringeth forth out of his treasure things new and old.<M
		<p> <span class="ver">53</span>And it came to pass, when Jesus had finished these parables, he departed thence.</p>
		<p> <span class="ver">54</span>And coming into his own country he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? <span class="ver">55</span>Is not this the carpenter
s son? is not his mother called Mary? and his brethren, James, and Joseph, and Simon, and Judas? <span class="ver">56</span>And his sisteM
rs, are they not all with us? Whence then hath this man all these things? <span class="ver">57</span>And they were offended in him. But Jesus said unto them, A prophet is not without honor, save in his own country, and in his own house. <span class="ver">58</span>And he did not many mighty works there because of their unbelief.</p>
		<h2 id="c14">14</h2>
		<p> <span class="ver">1</span>At that season Herod the tetrarch heard the report concerning Jesus, <span class="ver">2</span>and said unto his servants, This iM
s John the Baptist; he is risen from the dead; and therefore do these powers work in him. <span class="ver">3</span>For Herod had laid hold on John, and bound him, and put him in prison for the sake of Herodias, his brother Philip
s wife. <span class="ver">4</span>For John said unto him, It is not lawful for thee to have her. <span class="ver">5</span>And when he would have put him to death, he feared the multitude, because they counted him as a prophet. <span class="ver">6</span>But when Herod
 the daughter of Herodias danced in the midst, and pleased Herod. <span class="ver">7</span>Whereupon he promised with an oath to give her whatsoever she should ask. <span class="ver">8</span>And she, being put forward by her mother, saith, Give me here on a platter the head of John the Baptist. <span class="ver">9</span>And the king was grieved; but for the sake of his oaths, and of them that sat at meat with him, he commanded it to be given; <span class="ver">10</span>and he sent and beheaded John in the prison. M
<span class="ver">11</span>And his head was brought on a platter, and given to the damsel: and she brought it to her mother. <span class="ver">12</span>And his disciples came, and took up the corpse, and buried him; and they went and told Jesus.</p>
		<p> <span class="ver">13</span>Now when Jesus heard <em>it</em>, he withdrew from thence in a boat, to a desert place apart: and when the multitudes heard <em>thereof</em>, they followed him on foot from the cities. <span class="ver">14</span>And he came forth, and sM
aw a great multitude, and he had compassion on them, and healed their sick. <span class="ver">15</span>And when even was come, the disciples came to him, saying, The place is desert, and the time is already past; send the multitudes away, that they may go into the villages, and buy themselves food. <span class="ver">16</span>But Jesus said unto them, They have no need to go away; give ye them to eat. <span class="ver">17</span>And they say unto him, We have here but five loaves, and two fishes. <span class="ver">18M
</span>And he said, Bring them hither to me. <span class="ver">19</span>And he commanded the multitudes to sit down on the grass; and he took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake and gave the loaves to the disciples, and the disciples to the multitudes. <span class="ver">20</span>And they all ate, and were filled: and they took up that which remained over of the broken pieces, twelve baskets full. <span class="ver">21</span>And they that did eat were about five thousaM
nd men, besides women and children.</p>
		<p> <span class="ver">22</span>And straightway he constrained the disciples to enter into the boat, and to go before him unto the other side, till he should send the multitudes away. <span class="ver">23</span>And after he had sent the multitudes away, he went up into the mountain apart to pray: and when even was come, he was there alone. <span class="ver">24</span>But the boat was now in the midst of the sea, distressed by the waves; for the wind was contrary. <span classM
="ver">25</span>And in the fourth watch of the night he came unto them, walking upon the sea. <span class="ver">26</span>And when the disciples saw him walking on the sea, they were troubled, saying, It is a ghost; and they cried out for fear. <span class="ver">27</span>But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. <span class="ver">28</span>And Peter answered him and said, Lord, if it be thou, bid me come unto thee upon the waters. <span class="ver">29</span>And he said, M
Come. And Peter went down from the boat, and walked upon the waters to come to Jesus. <span class="ver">30</span>But when he saw the wind, he was afraid; and beginning to sink, he cried out, saying, Lord, save me. <span class="ver">31</span>And immediately Jesus stretched forth his hand, and took hold of him, and saith unto him, O thou of little faith, wherefore didst thou doubt? <span class="ver">32</span>And when they were gone up into the boat, the wind ceased. <span class="ver">33</span>And they that were in thM
e boat worshipped him, saying, Of a truth thou art the Son of God.</p>
		<p> <span class="ver">34</span>And when they had crossed over, they came to the land, unto Gennesaret. <span class="ver">35</span>And when the men of that place knew him, they sent into all that region round about, and brought unto him all that were sick; <span class="ver">36</span>and they besought him that they might only touch the border of his garment: and as many as touched were made whole.</p>
		<h2 id="c15">15</h2>
"ver">1</span>Then there come to Jesus from Jerusalem Pharisees and scribes, saying, <span class="ver">2</span>Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. <span class="ver">3</span>And he answered and said unto them, Why do ye also transgress the commandment of God because of your tradition? <span class="ver">4</span>For God said, Honor thy father and thy mother: and, He that speaketh evil of father or mother, let him die the death. <span class="veM
r">5</span>But ye say, Whosoever shall say to his father or his mother, That wherewith thou mightest have been profited by me is given <em>to God</em>; <span class="ver">6</span>he shall not honor his father. And ye have made void the word of God because of your tradition. <span class="ver">7</span>Ye hypocrites, well did Isaiah prophesy of you, saying,</p>
		<p class="q"> <span class="ver">8</span>This people honoreth me with their lips;</p>
		<p class="q">But their heart is far from me.</p>
		<p class="q"> <spM
an class="ver">9</span>But in vain do they worship me,</p>
		<p class="q">Teaching <em>as their</em> doctrines the precepts of men.</p>
		<p class="mm"> <span class="ver">10</span>And he called to him the multitude, and said unto them, Hear, and understand: <span class="ver">11</span>Not that which entereth into the mouth defileth the man; but that which proceedeth out of the mouth, this defileth the man. <span class="ver">12</span>Then came the disciples, and said unto him, Knowest thou that the Pharisees were oM
ffended, when they heard this saying? <span class="ver">13</span>But he answered and said, Every plant which my heavenly Father planted not, shall be rooted up. <span class="ver">14</span>Let them alone: they are blind guides. And if the blind guide the blind, both shall fall into a pit. <span class="ver">15</span>And Peter answered and said unto him, Declare unto us the parable. <span class="ver">16</span>And he said, Are ye also even yet without understanding? <span class="ver">17</span>Perceive ye not, that whatM
soever goeth into the mouth passeth into the belly, and is cast out into the draught? <span class="ver">18</span>But the things which proceed out of the mouth come forth out of the heart; and they defile the man. <span class="ver">19</span>For out of the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false witness, railings: <span class="ver">20</span>these are the things which defile the man; but to eat with unwashen hands defileth not the man.</p>
		<p> <span class="ver">21</span>And M
Jesus went out thence, and withdrew into the parts of Tyre and Sidon. <span class="ver">22</span>And behold, a Canaanitish woman came out from those borders, and cried, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a demon. <span class="ver">23</span>But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. <span class="ver">24</span>But he answered and said, I was not sent but unto the lost sheep of the houseM
 of Israel. <span class="ver">25</span>But she came and worshipped him, saying, Lord, help me. <span class="ver">26</span>And he answered and said, It is not meet to take the children
s bread and cast it to the dogs. <span class="ver">27</span>But she said, Yea, Lord: for even the dogs eat of the crumbs which fall from their masters
 table. <span class="ver">28</span>Then Jesus answered and said unto her, O woman, great is thy faith: be it done unto thee even as thou wilt. And her daughter was healed from that M
		<p> <span class="ver">29</span>And Jesus departed thence, and came nigh unto the sea of Galilee; and he went up into the mountain, and sat there. <span class="ver">30</span>And there came unto him great multitudes, having with them the lame, blind, dumb, maimed, and many others, and they cast them down at his feet; and he healed them: <span class="ver">31</span>insomuch that the multitude wondered, when they saw the dumb speaking, the maimed whole, and the lame walking, and the blind seeing: and they gM
lorified the God of Israel.</p>
		<p> <span class="ver">32</span>And Jesus called unto him his disciples, and said, I have compassion on the multitude, because they continue with me now three days and have nothing to eat: and I would not send them away fasting, lest haply they faint on the way. <span class="ver">33</span>And the disciples say unto him, Whence should we have so many loaves in a desert place as to fill so great a multitude? <span class="ver">34</span>And Jesus said unto them, How many loaves have yeM
? And they said, Seven, and a few small fishes. <span class="ver">35</span>And he commanded the multitude to sit down on the ground; <span class="ver">36</span>and he took the seven loaves and the fishes; and he gave thanks and brake, and gave to the disciples, and the disciples to the multitudes. <span class="ver">37</span>And they all ate, and were filled: and they took up that which remained over of the broken pieces, seven baskets full. <span class="ver">38</span>And they that did eat were four thousand men, beM
sides women and children. <span class="ver">39</span>And he sent away the multitudes, and entered into the boat, and came into the borders of Magadan.</p>
		<h2 id="c16">16</h2>
		<p> <span class="ver">1</span>And the Pharisees and Sadducees came, and trying him asked him to show them a sign from heaven. <span class="ver">2</span>But he answered and said unto them, When it is evening, ye say, <em>It will be</em> fair weather: for the heaven is red. <span class="ver">3</span>And in the morning, <em>It will be</em>M
 foul weather to-day: for the heaven is red and lowering. Ye know how to discern the face of the heaven; but ye cannot <em>discern</em> the signs of the times. <span class="ver">4</span>An evil and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of Jonah. And he left them, and departed.</p>
		<p> <span class="ver">5</span>And the disciples came to the other side and forgot to take bread. <span class="ver">6</span>And Jesus said unto them, Take heed and beware of tM
he leaven of the Pharisees and Sadducees. <span class="ver">7</span>And they reasoned among themselves, saying, We took no bread. <span class="ver">8</span>And Jesus perceiving it said, O ye of little faith, why reason ye among yourselves, because ye have no bread? <span class="ver">9</span>Do ye not yet perceive, neither remember the five loaves of the five thousand, and how many baskets ye took up? <span class="ver">10</span>Neither the seven loaves of the four thousand, and how many baskets ye took up? <span claM
ss="ver">11</span>How is it that ye do not perceive that I spake not to you concerning bread? But beware of the leaven of the Pharisees and Sadducees. <span class="ver">12</span>Then understood they that he bade them not beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.</p>
		<p> <span class="ver">13</span>Now when Jesus came into the parts of C
sarea Philippi, he asked his disciples, saying, Who do men say that the Son of man is? <span class="ver">14</span>And they said, Some <emM
>say</em> John the Baptist; some, Elijah; and others, Jeremiah, or one of the prophets. <span class="ver">15</span>He saith unto them, But who say ye that I am? <span class="ver">16</span>And Simon Peter answered and said, Thou art the Christ, the Son of the living God. <span class="ver">17</span>And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jonah: for flesh and blood hath not revealed it unto thee, but my Father who is in heaven. <span class="ver">18</span>And I also say unto thee, that thou arM
t Peter, and upon this rock I will build my church; and the gates of Hades shall not prevail against it. <span class="ver">19</span>I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven. <span class="ver">20</span>Then charged he the disciples that they should tell no man that he was the Christ.</p>
		<p> <span class="ver">21</span>From that time began Jesus to show unto his disciM
ples, that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and the third day be raised up. <span class="ver">22</span>And Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall never be unto thee. <span class="ver">23</span>But he turned, and said unto Peter, Get thee behind me, Satan: thou art a stumbling-block unto me: for thou mindest not the things of God, but the things of men. <span class="ver">24</span>Then said JesM
us unto his disciples, If any man would come after me, let him deny himself, and take up his cross, and follow me. <span class="ver">25</span>For whosoever would save his life shall lose it: and whosoever shall lose his life for my sake shall find it. <span class="ver">26</span>For what shall a man be profited, if he shall gain the whole world, and forfeit his life? or what shall a man give in exchange for his life? <span class="ver">27</span>For the Son of man shall come in the glory of his Father with his angels;M
 and then shall he render unto every man according to his deeds. <span class="ver">28</span>Verily I say unto you, There are some of them that stand here, who shall in no wise taste of death, till they see the Son of man coming in his kingdom.</p>
		<h2 id="c17">17</h2>
		<p> <span class="ver">1</span>And after six days Jesus taketh with him Peter, and James, and John his brother, and bringeth them up into a high mountain apart: <span class="ver">2</span>and he was transfigured before them; and his face did shineM
 as the sun, and his garments became white as the light. <span class="ver">3</span>And behold, there appeared unto them Moses and Elijah talking with him. <span class="ver">4</span>And Peter answered, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, I will make here three tabernacles; one for thee, and one for Moses, and one for Elijah. <span class="ver">5</span>While he was yet speaking, behold, a bright cloud overshadowed them: and behold, a voice out of the cloud, saying, This is my belovedM
 Son, in whom I am well pleased; hear ye him. <span class="ver">6</span>And when the disciples heard it, they fell on their face, and were sore afraid. <span class="ver">7</span>And Jesus came and touched them and said, Arise, and be not afraid. <span class="ver">8</span>And lifting up their eyes, they saw no one, save Jesus only.</p>
		<p> <span class="ver">9</span>And as they were coming down from the mountain, Jesus commanded them, saying, Tell the vision to no man, until the Son of man be risen from the dead. M
<span class="ver">10</span>And his disciples asked him, saying, Why then say the scribes that Elijah must first come? <span class="ver">11</span>And he answered and said, Elijah indeed cometh, and shall restore all things: <span class="ver">12</span>but I say unto you, that Elijah is come already, and they knew him not, but did unto him whatsoever they would. Even so shall the Son of man also suffer of them. <span class="ver">13</span>Then understood the disciples that he spake unto them of John the Baptist.</p>
	<p> <span class="ver">14</span>And when they were come to the multitude, there came to him a man, kneeling to him, and saying, <span class="ver">15</span>Lord, have mercy on my son: for he is epileptic, and suffereth grievously; for oft-times he falleth into the fire, and oft-times into the water. <span class="ver">16</span>And I brought him to thy disciples, and they could not cure him. <span class="ver">17</span>And Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how lM
ong shall I bear with you? bring him hither to me. <span class="ver">18</span>And Jesus rebuked him; and the demon went out of him: and the boy was cured from that hour.</p>
		<p> <span class="ver">19</span>Then came the disciples to Jesus apart, and said, Why could not we cast it out? <span class="ver">20</span>And he saith unto them, Because of your little faith: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remM
ove; and nothing shall be impossible unto you. <span class="ver">21</span> * </p>
		<p> <span class="ver">22</span>And while they abode in Galilee, Jesus said unto them, The Son of man shall be delivered up into the hands of men; <span class="ver">23</span>and they shall kill him, and the third day he shall be raised up. And they were exceeding sorry.</p>
		<p> <span class="ver">24</span>And when they were come to Capernaum, they that received the half-shekel came to Peter, and said, Doth not your teacher pay theM
 half-shekel? <span class="ver">25</span>He saith, Yea. And when he came into the house, Jesus spake first to him, saying, What thinkest thou, Simon? the kings of the earth, from whom do they receive toll or tribute? from their sons, or from strangers? <span class="ver">26</span>And when he said, From strangers, Jesus said unto him, Therefore the sons are free. <span class="ver">27</span>But, lest we cause them to stumble, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thouM
 hast opened his mouth, thou shalt find a shekel: that take, and give unto them for me and thee.</p>
		<p class="note"><span class="note-m">*</span>
			Many authorities, some ancient, insert v. 21.
			But this kind goeth not out save by prayer and fasting.
		<h2 id="c18">18</h2>
		<p> <span class="ver">1</span>In that hour came the disciples unto Jesus, saying, Who then is greatest in the kingdom of heaven? <span class="ver">2</span>And he called to him a little child, and seM
t him in the midst of them, <span class="ver">3</span>and said, Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven. <span class="ver">4</span>Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven. <span class="ver">5</span>And whoso shall receive one such little child in my name receiveth me: <span class="ver">6</span>but whoso shall cause one of these little ones that believe on me to M
stumble, it is profitable for him that a great millstone should be hanged about his neck, and <em>that</em> he should be sunk in the depth of the sea.</p>
		<p> <span class="ver">7</span>Woe unto the world because of occasions of stumbling! for it must needs be that the occasions come; but woe to that man through whom the occasion cometh! <span class="ver">8</span>And if thy hand or thy foot causeth thee to stumble, cut it off, and cast it from thee: it is good for thee to enter into life maimed or halt, rather thM
an having two hands or two feet to be cast into the eternal fire. <span class="ver">9</span>And if thine eye causeth thee to stumble, pluck it out, and cast it from thee: it is good for thee to enter into life with one eye, rather than having two eyes to be cast into the hell of fire. <span class="ver">10</span>See that ye despise not one of these little ones: for I say unto you, that in heaven their angels do always behold the face of my Father who is in heaven. <span class="ver">11</span> *  <span class="ver">12<M
/span>How think ye? if any man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go unto the mountains, and seek that which goeth astray? <span class="ver">13</span>And if so be that he find it, verily I say unto you, he rejoiceth over it more than over the ninety and nine which have not gone astray. <span class="ver">14</span>Even so it is not the will of your Father who is in heaven, that one of these little ones should perish.</p>
		<p> <span class="ver">15</span>AM
nd if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. <span class="ver">16</span>But if he hear <em>thee</em> not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established. <span class="ver">17</span>And if he refuse to hear them, tell it unto the church: and if he refuse to hear the church also, let him be unto thee as the Gentile and the publican. <span class="ver">18</span>Verily I sayM
 unto you, What things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven. <span class="ver">19</span>Again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father who is in heaven. <span class="ver">20</span>For where two or three are gathered together in my name, there am I in the midst of them.</p>
		<p> <span class="ver">21</span>Then came Peter and saidM
 to him, Lord, how oft shall my brother sin against me, and I forgive him? until seven times? <span class="ver">22</span>Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven. <span class="ver">23</span>Therefore is the kingdom of heaven likened unto a certain king, who would make a reckoning with his servants. <span class="ver">24</span>And when he had begun to reckon, one was brought unto him, that owed him ten thousand talents. <span class="ver">25</span>But forasmuch as heM
 had not <em>wherewith</em> to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. <span class="ver">26</span>The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all. <span class="ver">27</span>And the lord of that servant, being moved with compassion, released him, and forgave him the debt. <span class="ver">28</span>But that servant went out, and found one of his fellow-servants, who owed him a huM
ndred shillings: and he laid hold on him, and took <em>him</em> by the throat, saying, Pay what thou owest. <span class="ver">29</span>So his fellow-servant fell down and besought him, saying, Have patience with me, and I will pay thee. <span class="ver">30</span>And he would not: but went and cast him into prison, till he should pay that which was due. <span class="ver">31</span>So when his fellow-servants saw what was done, they were exceeding sorry, and came and told unto their lord all that was done. <span clasM
s="ver">32</span>Then his lord called him unto him, and saith to him, Thou wicked servant, I forgave thee all that debt, because thou besoughtest me: <span class="ver">33</span>shouldest not thou also have had mercy on thy fellow-servant, even as I had mercy on thee? <span class="ver">34</span>And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due. <span class="ver">35</span>So shall also my heavenly Father do unto you, if ye forgive not every one his brother from your hearM
		<p class="note"><span class="note-m">*</span>
			Many authorities, some ancient, insert v. 11.
			For the son of man came to save that which was lost.
		<h2 id="c19">19</h2>
		<p> <span class="ver">1</span>And it came to pass when Jesus had finished these words, he departed from Galilee, and came into the borders of Jud
a beyond the Jordan; <span class="ver">2</span>and great multitudes followed him; and he healed them there.</p>
		<p> <span class="ver">3</span>AM
nd there came unto him Pharisees, trying him, and saying, Is it lawful <em>for a man</em> to put away his wife for every cause? <span class="ver">4</span>And he answered and said, Have ye not read, that he who made <em>them</em> from the beginning made them male and female, <span class="ver">5</span>and said, For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh? <span class="ver">6</span>So that they are no more two, but one flesh. What therefore GM
od hath joined together, let not man put asunder. <span class="ver">7</span>They say unto him, Why then did Moses command to give a bill of divorcement, and to put <em>her</em> away? <span class="ver">8</span>He saith unto them, Moses for your hardness of heart suffered you to put away your wives: but from the beginning it hath not been so. <span class="ver">9</span>And I say unto you, Whosoever shall put away his wife, except for fornication, and shall marry another, committeth adultery: and he that marrieth her wM
hen she is put away committeth adultery. <span class="ver">10</span>The disciples say unto him, If the case of the man is so with his wife, it is not expedient to marry. <span class="ver">11</span>But he said unto them, Not all men can receive this saying, but they to whom it is given. <span class="ver">12</span>For there are eunuchs, that were so born from their mother
s womb: and there are eunuchs, that were made eunuchs by men: and there are eunuchs, that made themselves eunuchs for the kingdom of heaven
ake. He that is able to receive it, let him receive it.</p>
		<p> <span class="ver">13</span>Then were there brought unto him little children, that he should lay his hands on them, and pray: and the disciples rebuked them. <span class="ver">14</span>But Jesus said, Suffer the little children, and forbid them not, to come unto me: for to such belongeth the kingdom of heaven. <span class="ver">15</span>And he laid his hands on them, and departed thence.</p>
		<p> <span class="ver">16</span>And behold, one came to hM
im and said, Teacher, what good thing shall I do, that I may have eternal life? <span class="ver">17</span>And he said unto him, Why askest thou me concerning that which is good? One there is who is good: but if thou wouldest enter into life, keep the commandments. <span class="ver">18</span>He saith unto him, Which? And Jesus said, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, <span class="ver">19</span>Honor thy father and thy mother; and, Thou shaltM
 love thy neighbor as thyself. <span class="ver">20</span>The young man saith unto him, All these things have I observed: what lack I yet? <span class="ver">21</span>Jesus said unto him, If thou wouldest be perfect, go, sell that which thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me. <span class="ver">22</span>But when the young man heard the saying, he went away sorrowful; for he was one that had great possessions.</p>
		<p> <span class="ver">23</span>And Jesus said unM
to his disciples, Verily I say unto you, It is hard for a rich man to enter into the kingdom of heaven. <span class="ver">24</span>And again I say unto you, It is easier for a camel to go through a needle
s eye, than for a rich man to enter into the kingdom of God. <span class="ver">25</span>And when the disciples heard it, they were astonished exceedingly, saying, Who then can be saved? <span class="ver">26</span>And Jesus looking upon <em>them</em> said to them, With men this is impossible; but with God all thiM
ngs are possible. <span class="ver">27</span>Then answered Peter and said unto him, Lo, we have left all, and followed thee; what then shall we have? <span class="ver">28</span>And Jesus said unto them, Verily I say unto you, that ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. <span class="ver">29</span>And every one that hath left houses, or brethren, or sisters, or father, or mother,M
 or children, or lands, for my name
s sake, shall receive a hundredfold, and shall inherit eternal life. <span class="ver">30</span>But many shall be last <em>that are</em> first; and first <em>that are</em> last.</p>
		<h2 id="c20">20</h2>
		<p> <span class="ver">1</span>For the kingdom of heaven is like unto a man that was a householder, who went out early in the morning to hire laborers into his vineyard. <span class="ver">2</span>And when he had agreed with the laborers for a shilling a day, he sent them inM
to his vineyard. <span class="ver">3</span>And he went out about the third hour, and saw others standing in the marketplace idle; <span class="ver">4</span>and to them he said, Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. <span class="ver">5</span>Again he went out about the sixth and the ninth hour, and did likewise. <span class="ver">6</span>And about the eleventh <em>hour</em> he went out, and found others standing; and he saith unto them, Why stand ye here all M
the day idle? <span class="ver">7</span>They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard. <span class="ver">8</span>And when even was come, the lord of the vineyard saith unto his steward, Call the laborers, and pay them their hire, beginning from the last unto the first. <span class="ver">9</span>And when they came that <em>were hired</em> about the eleventh hour, they received every man a shilling. <span class="ver">10</span>And when the first came, they supposed tM
hat they would receive more; and they likewise received every man a shilling. <span class="ver">11</span>And when they received it, they murmured against the householder, <span class="ver">12</span>saying, These last have spent <em>but</em> one hour, and thou hast made them equal unto us, who have borne the burden of the day and the scorching heat. <span class="ver">13</span>But he answered and said to one of them, Friend, I do thee no wrong: didst not thou agree with me for a shilling? <span class="ver">14</span>TM
ake up that which is thine, and go thy way; it is my will to give unto this last, even as unto thee. <span class="ver">15</span>Is it not lawful for me to do what I will with mine own? or is thine eye evil, because I am good? <span class="ver">16</span>So the last shall be first, and the first last.</p>
		<p> <span class="ver">17</span>And as Jesus was going up to Jerusalem, he took the twelve disciples apart, and on the way he said unto them, <span class="ver">18</span>Behold, we go up to Jerusalem; and the Son oM
f man shall be delivered unto the chief priests and scribes; and they shall condemn him to death, <span class="ver">19</span>and shall deliver him unto the Gentiles to mock, and to scourge, and to crucify: and the third day he shall be raised up.</p>
		<p> <span class="ver">20</span>Then came to him the mother of the sons of Zebedee with her sons, worshipping <em>him</em>, and asking a certain thing of him. <span class="ver">21</span>And he said unto her, What wouldest thou? She saith unto him, Command that these M
my two sons may sit, one on thy right hand, and one on thy left hand, in thy kingdom. <span class="ver">22</span>But Jesus answered and said, Ye know not what ye ask. Are ye able to drink the cup that I am about to drink? They say unto him, We are able. <span class="ver">23</span>He saith unto them, My cup indeed ye shall drink: but to sit on my right hand, and on <em>my</em> left hand, is not mine to give; but <em>it is for them</em> for whom it hath been prepared of my Father. <span class="ver">24</span>And when M
the ten heard it, they were moved with indignation concerning the two brethren. <span class="ver">25</span>But Jesus called them unto him, and said, Ye know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. <span class="ver">26</span>Not so shall it be among you: but whosoever would become great among you shall be your minister; <span class="ver">27</span>and whosoever would be first among you shall be your servant: <span class="ver">28</span>even as the Son of maM
n came not to be ministered unto, but to minister, and to give his life a ransom for many.</p>
		<p> <span class="ver">29</span>And as they went out from Jericho, a great multitude followed him. <span class="ver">30</span>And behold, two blind men sitting by the way side, when they heard that Jesus was passing by, cried out, saying, Lord, have mercy on us, thou son of David. <span class="ver">31</span>And the multitude rebuked them, that they should hold their peace: but they cried out the more, saying, Lord, haveM
 mercy on us, thou son of David. <span class="ver">32</span>And Jesus stood still, and called them, and said, What will ye that I should do unto you? <span class="ver">33</span>They say unto him, Lord, that our eyes may be opened. <span class="ver">34</span>And Jesus, being moved with compassion, touched their eyes; and straightway they received their sight, and followed him.</p>
		<h2 id="c21">21</h2>
		<p> <span class="ver">1</span>And when they drew nigh unto Jerusalem, and came unto Bethphage, unto the mount M
of Olives, then Jesus sent two disciples, <span class="ver">2</span>saying unto them, Go into the village that is over against you, and straightway ye shall find an ass tied, and a colt with her: loose <em>them</em>, and bring <em>them</em> unto me. <span class="ver">3</span>And if any one say aught unto you, ye shall say, The Lord hath need of them; and straightway he will send them. <span class="ver">4</span>Now this is come to pass, that it might be fulfilled which was spoken through the prophet, saying,</p>
<p class="q"> <span class="ver">5</span>Tell ye the daughter of Zion,</p>
		<p class="q">Behold, thy King cometh unto thee,</p>
		<p class="q">Meek, and riding upon an ass,</p>
		<p class="q">And upon a colt the foal of an ass.</p>
		<p class="mm"> <span class="ver">6</span>And the disciples went, and did even as Jesus appointed them, <span class="ver">7</span>and brought the ass, and the colt, and put on them their garments; and he sat thereon. <span class="ver">8</span>And the most part of the multitude spreaM
d their garments in the way; and others cut branches from the trees, and spread them in the way. <span class="ver">9</span>And the multitudes that went before him, and that followed, cried, saying, Hosanna to the son of David: Blessed <em>is</em> he that cometh in the name of the Lord; Hosanna in the highest. <span class="ver">10</span>And when he was come into Jerusalem, all the city was stirred, saying, Who is this? <span class="ver">11</span>And the multitudes said, This is the prophet, Jesus, from Nazareth of GM
		<p> <span class="ver">12</span>And Jesus entered into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold the doves; <span class="ver">13</span>and he saith unto them, It is written, My house shall be called a house of prayer: but ye make it a den of robbers. <span class="ver">14</span>And the blind and the lame came to him in the temple; and he healed them. <span class="ver">15</span>But when theM
 chief priests and the scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the son of David; they were moved with indignation, <span class="ver">16</span>and said unto him, Hearest thou what these are saying? And Jesus saith unto them, Yea: did ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? <span class="ver">17</span>And he left them, and went forth out of the city to Bethany, and lodged there.</p>
s="ver">18</span>Now in the morning as he returned to the city, he hungered. <span class="ver">19</span>And seeing a fig tree by the way side, he came to it, and found nothing thereon, but leaves only; and he saith unto it, Let there be no fruit from thee henceforward for ever. And immediately the fig tree withered away. <span class="ver">20</span>And when the disciples saw it, they marvelled, saying, How did the fig tree immediately wither away? <span class="ver">21</span>And Jesus answered and said unto them, VerM
ily I say unto you, If ye have faith, and doubt not, ye shall not only do what is done to the fig tree, but even if ye shall say unto this mountain, Be thou taken up and cast into the sea, it shall be done. <span class="ver">22</span>And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.</p>
		<p> <span class="ver">23</span>And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these thinM
gs? and who gave thee this authority? <span class="ver">24</span>And Jesus answered and said unto them, I also will ask you one question, which if ye tell me, I likewise will tell you by what authority I do these things. <span class="ver">25</span>The baptism of John, whence was it? from heaven or from men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why then did ye not believe him? <span class="ver">26</span>But if we shall say, From men; we fear the multitude; forM
 all hold John as a prophet. <span class="ver">27</span>And they answered Jesus, and said, We know not. He also said unto them, Neither tell I you by what authority I do these things. <span class="ver">28</span>But what think ye? A man had two sons; and he came to the first, and said, Son, go work to-day in the vineyard. <span class="ver">29</span>And he answered and said, I will not: but afterward he repented himself, and went. <span class="ver">30</span>And he came to the second, and said likewise. And he answereM
d and said, I <em>go</em>, sir: and went not. <span class="ver">31</span>Which of the two did the will of his father? They say, The first. Jesus saith unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you. <span class="ver">32</span>For John came unto you in the way of righteousness, and ye believed him not; but the publicans and the harlots believed him: and ye, when ye saw it, did not even repent yourselves afterward, that ye might believe him.</p>
 class="ver">33</span>Hear another parable: There was a man that was a householder, who planted a vineyard, and set a hedge about it, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into another country. <span class="ver">34</span>And when the season of the fruits drew near, he sent his servants to the husbandmen, to receive his fruits. <span class="ver">35</span>And the husbandmen took his servants, and beat one, and killed another, and stoned another. <span class="ver">36</M
span>Again, he sent other servants more than the first: and they did unto them in like manner. <span class="ver">37</span>But afterward he sent unto them his son, saying, They will reverence my son. <span class="ver">38</span>But the husbandmen, when they saw the son, said among themselves, This is the heir; come, let us kill him, and take his inheritance. <span class="ver">39</span>And they took him, and cast him forth out of the vineyard, and killed him. <span class="ver">40</span>When therefore the lord of the vM
ineyard shall come, what will he do unto those husbandmen? <span class="ver">41</span>They say unto him, He will miserably destroy those miserable men, and will let out the vineyard unto other husbandmen, who shall render him the fruits in their seasons. <span class="ver">42</span>Jesus saith unto them, Did ye never read in the scriptures,</p>
		<p class="q">The stone which the builders rejected,</p>
		<p class="q">The same was made the head of the corner;</p>
		<p class="q">This was from the Lord,</p>
ss="q">And it is marvellous in our eyes?</p>
		<p class="mm"> <span class="ver">43</span>Therefore say I unto you, The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof. <span class="ver">44</span>And he that falleth on this stone shall be broken to pieces: but on whomsoever it shall fall, it will scatter him as dust. <span class="ver">45</span>And when the chief priests and the Pharisees heard his parables, they perceived that he spake of them. <span claM
ss="ver">46</span>And when they sought to lay hold on him, they feared the multitudes, because they took him for a prophet.</p>
		<h2 id="c22">22</h2>
		<p> <span class="ver">1</span>And Jesus answered and spake again in parables unto them, saying, <span class="ver">2</span>The kingdom of heaven is likened unto a certain king, who made a marriage feast for his son, <span class="ver">3</span>and sent forth his servants to call them that were bidden to the marriage feast: and they would not come. <span class="ver">M
4</span>Again he sent forth other servants, saying, Tell them that are bidden, Behold, I have made ready my dinner; my oxen and my fatlings are killed, and all things are ready: come to the marriage feast. <span class="ver">5</span>But they made light of it, and went their ways, one to his own farm, another to his merchandise; <span class="ver">6</span>and the rest laid hold on his servants, and treated them shamefully, and killed them. <span class="ver">7</span>But the king was wroth; and he sent his armies, and dM
estroyed those murderers, and burned their city. <span class="ver">8</span>Then saith he to his servants, The wedding is ready, but they that were bidden were not worthy. <span class="ver">9</span>Go ye therefore unto the partings of the highways, and as many as ye shall find, bid to the marriage feast. <span class="ver">10</span>And those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was filled with guests. <span class="ver">11</span>But whM
en the king came in to behold the guests, he saw there a man who had not on a wedding-garment: <span class="ver">12</span>and he saith unto him, Friend, how camest thou in hither not having a wedding-garment? And he was speechless. <span class="ver">13</span>Then the king said to the servants, Bind him hand and foot, and cast him out into the outer darkness; there shall be the weeping and the gnashing of teeth. <span class="ver">14</span>For many are called, but few chosen.</p>
		<p> <span class="ver">15</span>TheM
n went the Pharisees, and took counsel how they might ensnare him in <em>his</em> talk. <span class="ver">16</span>And they send to him their disciples, with the Herodians, saying, Teacher, we know that thou art true, and teachest the way of God in truth, and carest not for any one: for thou regardest not the person of men. <span class="ver">17</span>Tell us therefore, What thinkest thou? Is it lawful to give tribute unto C
sar, or not? <span class="ver">18</span>But Jesus perceived their wickedness, and said, WhyM
 make ye trial of me, ye hypocrites? <span class="ver">19</span>Show me the tribute money. And they brought unto him a denarius. <span class="ver">20</span>And he saith unto them, Whose is this image and superscription? <span class="ver">21</span>They say unto him, C
s. Then saith he unto them, Render therefore unto C
sar the things that are C
s; and unto God the things that are God
s. <span class="ver">22</span>And when they heard it, they marvelled, and left him, and went away.</p>
lass="ver">23</span>On that day there came to him Sadducees, they that say that there is no resurrection: and they asked him, <span class="ver">24</span>saying, Teacher, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. <span class="ver">25</span>Now there were with us seven brethren: and the first married and deceased, and having no seed left his wife unto his brother; <span class="ver">26</span>in like manner the second also, and the third, unto thM
e seventh. <span class="ver">27</span>And after them all, the woman died. <span class="ver">28</span>In the resurrection therefore whose wife shall she be of the seven? for they all had her. <span class="ver">29</span>But Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God. <span class="ver">30</span>For in the resurrection they neither marry, nor are given in marriage, but are as angels in heaven. <span class="ver">31</span>But as touching the resurrection of the dead, haM
ve ye not read that which was spoken unto you by God, saying, <span class="ver">32</span>I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not <em>the God</em> of the dead, but of the living. <span class="ver">33</span>And when the multitudes heard it, they were astonished at his teaching.</p>
		<p> <span class="ver">34</span>But the Pharisees, when they heard that he had put the Sadducees to silence, gathered themselves together. <span class="ver">35</span>And one of them, a lawyer, askeM
d him a question, trying him: <span class="ver">36</span>Teacher, which is the great commandment in the law? <span class="ver">37</span>And he said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. <span class="ver">38</span>This is the great and first commandment. <span class="ver">39</span>And a second like <em>unto it</em> is this, Thou shalt love thy neighbor as thyself. <span class="ver">40</span>On these two commandments the whole law hangeth, and theM
		<p> <span class="ver">41</span>Now while the Pharisees were gathered together, Jesus asked them a question, <span class="ver">42</span>saying, What think ye of the Christ? whose son is he? They say unto him, <em>The son</em> of David. <span class="ver">43</span>He saith unto them, How then doth David in the Spirit call him Lord, saying,</p>
		<p class="q"> <span class="ver">44</span>The Lord said unto my Lord,</p>
		<p class="q">Sit thou on my right hand,</p>
		<p class="q">Till I put thine eneM
mies underneath thy feet?</p>
		<p class="mm"> <span class="ver">45</span>If David then calleth him Lord, how is he his son? <span class="ver">46</span>And no one was able to answer him a word, neither durst any man from that day forth ask him any more questions.</p>
		<h2 id="c23">23</h2>
		<p> <span class="ver">1</span>Then spake Jesus to the multitudes and to his disciples, <span class="ver">2</span>saying, The scribes and the Pharisees sit on Moses
 seat: <span class="ver">3</span>all things therefore whatM
soever they bid you, <em>these</em> do and observe: but do not ye after their works; for they say, and do not. <span class="ver">4</span>Yea, they bind heavy burdens and grievous to be borne, and lay them on men
s shoulders; but they themselves will not move them with their finger. <span class="ver">5</span>But all their works they do to be seen of men: for they make broad their phylacteries, and enlarge the borders <em>of their garments</em>, <span class="ver">6</span>and love the chief place at feasts, and the M
chief seats in the synagogues, <span class="ver">7</span>and the salutations in the marketplaces, and to be called of men, Rabbi. <span class="ver">8</span>But be not ye called Rabbi: for one is your teacher, and all ye are brethren. <span class="ver">9</span>And call no man your father on the earth: for one is your Father, <em>even</em> he who is in heaven. <span class="ver">10</span>Neither be ye called masters: for one is your master, <em>even</em> the Christ. <span class="ver">11</span>But he that is greatest aM
mong you shall be your servant. <span class="ver">12</span>And whosoever shall exalt himself shall be humbled; and whosoever shall humble himself shall be exalted.</p>
		<p> <span class="ver">13</span>But woe unto you, scribes and Pharisees, hypocrites! because ye shut the kingdom of heaven against men: for ye enter not in yourselves, neither suffer ye them that are entering in to enter. <span class="ver">14</span> * </p>
		<p> <span class="ver">15</span>Woe unto you, scribes and Pharisees, hypocrites! for ye comM
pass sea and land to make one proselyte; and when he is become so, ye make him twofold more a son of hell than yourselves.</p>
		<p> <span class="ver">16</span>Woe unto you, ye blind guides, that say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor. <span class="ver">17</span>Ye fools and blind: for which is greater, the gold, or the temple that hath sanctified the gold? <span class="ver">18</span>And, Whosoever shall swear by the altar, it isM
 nothing; but whosoever shall swear by the gift that is upon it, he is a debtor. <span class="ver">19</span>Ye blind: for which is greater, the gift, or the altar that sanctifieth the gift? <span class="ver">20</span>He therefore that sweareth by the altar, sweareth by it, and by all things thereon. <span class="ver">21</span>And he that sweareth by the temple, sweareth by it, and by him that dwelleth therein. <span class="ver">22</span>And he that sweareth by the heaven, sweareth by the throne of God, and by him tM
hat sitteth thereon.</p>
		<p> <span class="ver">23</span>Woe unto you, scribes and Pharisees, hypocrites! for ye tithe mint and anise and cummin, and have left undone the weightier matters of the law, justice, and mercy, and faith: but these ye ought to have done, and not to have left the other undone. <span class="ver">24</span>Ye blind guides, that strain out the gnat, and swallow the camel!</p>
		<p> <span class="ver">25</span>Woe unto you, scribes and Pharisees, hypocrites! for ye cleanse the outside of the M
cup and of the platter, but within they are full from extortion and excess. <span class="ver">26</span>Thou blind Pharisee, cleanse first the inside of the cup and of the platter, that the outside thereof may become clean also.</p>
		<p> <span class="ver">27</span>Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which outwardly appear beautiful, but inwardly are full of dead men
s bones, and of all uncleanness. <span class="ver">28</span>Even so ye also outwardly appear riM
ghteous unto men, but inwardly ye are full of hypocrisy and iniquity.</p>
		<p> <span class="ver">29</span>Woe unto you, scribes and Pharisees, hypocrites! for ye build the sepulchres of the prophets, and garnish the tombs of the righteous, <span class="ver">30</span>and say, If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets. <span class="ver">31</span>Wherefore ye witness to yourselves, that ye are sons of them that slew the prophets. <span class="M
ver">32</span>Fill ye up then the measure of your fathers. <span class="ver">33</span>Ye serpents, ye offspring of vipers, how shall ye escape the judgment of hell? <span class="ver">34</span>Therefore, behold, I send unto you prophets, and wise men, and scribes: some of them shall ye kill and crucify; and some of them shall ye scourge in your synagogues, and persecute from city to city: <span class="ver">35</span>that upon you may come all the righteous blood shed on the earth, from the blood of Abel the righteousM
 unto the blood of Zachariah son of Barachiah, whom ye slew between the sanctuary and the altar. <span class="ver">36</span>Verily I say unto you, All these things shall come upon this generation.</p>
		<p> <span class="ver">37</span>O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! <span class="ver">38</span>Behold, your house is left unto you desM
olate. <span class="ver">39</span>For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed <em>is</em> he that cometh in the name of the Lord.</p>
		<p class="note"><span class="note-m">*</span>
			Some authorities insert here, or after v. 12, v. 14
			Woe unto you scribes and Pharisees, hypocrites! for you devour widows
 houses, even while for a pretence ye make long prayes: therefore ye shall receive greater condemnation.
			See Mrk 12:40; Luk 20:47.
		<p> <span class="ver">1</span>And Jesus went out from the temple, and was going on his way; and his disciples came to him to show him the buildings of the temple. <span class="ver">2</span>But he answered and said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.</p>
		<p> <span class="ver">3</span>And as he sat on the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these thM
ings be? and what <em>shall be</em> the sign of thy coming, and of the end of the world? <span class="ver">4</span>And Jesus answered and said unto them, Take heed that no man lead you astray. <span class="ver">5</span>For many shall come in my name, saying, I am the Christ; and shall lead many astray. <span class="ver">6</span>And ye shall hear of wars and rumors of wars; see that ye be not troubled: for <em>these things</em> must needs come to pass; but the end is not yet. <span class="ver">7</span>For nation shaM
ll rise against nation, and kingdom against kingdom; and there shall be famines and earthquakes in divers places. <span class="ver">8</span>But all these things are the beginning of travail. <span class="ver">9</span>Then shall they deliver you up unto tribulation, and shall kill you: and ye shall be hated of all the nations for my name
s sake. <span class="ver">10</span>And then shall many stumble, and shall deliver up one another, and shall hate one another. <span class="ver">11</span>And many false prophets shM
all arise, and shall lead many astray. <span class="ver">12</span>And because iniquity shall be multiplied, the love of the many shall wax cold. <span class="ver">13</span>But he that endureth to the end, the same shall be saved. <span class="ver">14</span>And this gospel of the kingdom shall be preached in the whole world for a testimony unto all the nations; and then shall the end come.</p>
		<p> <span class="ver">15</span>When therefore ye see the abomination of desolation, which was spoken of through Daniel thM
e prophet, standing in the holy place (let him that readeth understand), <span class="ver">16</span>then let them that are in Jud
a flee unto the mountains: <span class="ver">17</span>let him that is on the housetop not go down to take out the things that are in his house: <span class="ver">18</span>and let him that is in the field not return back to take his cloak. <span class="ver">19</span>But woe unto them that are with child and to them that give suck in those days! <span class="ver">20</span>And pray ye thatM
 your flight be not in the winter, neither on a sabbath: <span class="ver">21</span>for then shall be great tribulation, such as hath not been from the beginning of the world until now, no, nor ever shall be. <span class="ver">22</span>And except those days had been shortened, no flesh would have been saved: but for the elect
s sake those days shall be shortened. <span class="ver">23</span>Then if any man shall say unto you, Lo, here is the Christ, or, Here; believe <em>it</em> not. <span class="ver">24</span>ForM
 there shall arise false Christs, and false prophets, and shall show great signs and wonders; so as to lead astray, if possible, even the elect. <span class="ver">25</span>Behold, I have told you beforehand. <span class="ver">26</span>If therefore they shall say unto you, Behold, he is in the wilderness; go not forth: Behold, he is in the inner chambers; believe <em>it</em> not. <span class="ver">27</span>For as the lightning cometh forth from the east, and is seen even unto the west; so shall be the coming of the M
Son of man. <span class="ver">28</span>Wheresoever the carcase is, there will the eagles be gathered together.</p>
		<p> <span class="ver">29</span>But immediately after the tribulation of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: <span class="ver">30</span>and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of mM
an coming on the clouds of heaven with power and great glory. <span class="ver">31</span>And he shall send forth his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.</p>
		<p> <span class="ver">32</span>Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh; <span class="ver">33</span>even so ye also, when ye see all these things, know ye thM
at he is nigh, <em>even</em> at the doors. <span class="ver">34</span>Verily I say unto you, This generation shall not pass away, till all these things be accomplished. <span class="ver">35</span>Heaven and earth shall pass away, but my words shall not pass away. <span class="ver">36</span>But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only. <span class="ver">37</span>And as <em>were</em> the days of Noah, so shall be the coming of the Son of man. <span classM
="ver">38</span>For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, <span class="ver">39</span>and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man. <span class="ver">40</span>Then shall two men be in the field; one is taken, and one is left: <span class="ver">41</span>two women <em>shall be</em> grinding at the mill; one is taken, and one is left. <span clasM
s="ver">42</span>Watch therefore: for ye know not on what day your Lord cometh. <span class="ver">43</span>But know this, that if the master of the house had known in what watch the thief was coming, he would have watched, and would not have suffered his house to be broken through. <span class="ver">44</span>Therefore be ye also ready; for in an hour that ye think not the Son of man cometh.</p>
		<p> <span class="ver">45</span>Who then is the faithful and wise servant, whom his lord hath set over his household, toM
 give them their food in due season? <span class="ver">46</span>Blessed is that servant, whom his lord when he cometh shall find so doing. <span class="ver">47</span>Verily I say unto you, that he will set him over all that he hath. <span class="ver">48</span>But if that evil servant shall say in his heart, My lord tarrieth; <span class="ver">49</span>and shall begin to beat his fellow-servants, and shall eat and drink with the drunken; <span class="ver">50</span>the lord of that servant shall come in a day when heM
 expecteth not, and in an hour when he knoweth not, <span class="ver">51</span>and shall cut him asunder, and appoint his portion with the hypocrites: there shall be the weeping and the gnashing of teeth.</p>
		<h2 id="c25">25</h2>
		<p> <span class="ver">1</span>Then shall the kingdom of heaven be likened unto ten virgins, who took their lamps, and went forth to meet the bridegroom. <span class="ver">2</span>And five of them were foolish, and five were wise. <span class="ver">3</span>For the foolish, when they tM
ook their lamps, took no oil with them: <span class="ver">4</span>but the wise took oil in their vessels with their lamps. <span class="ver">5</span>Now while the bridegroom tarried, they all slumbered and slept. <span class="ver">6</span>But at midnight there is a cry, Behold, the bridegroom! Come ye forth to meet him. <span class="ver">7</span>Then all those virgins arose, and trimmed their lamps. <span class="ver">8</span>And the foolish said unto the wise, Give us of your oil; for our lamps are going out. <spanM
 class="ver">9</span>But the wise answered, saying, Peradventure there will not be enough for us and you: go ye rather to them that sell, and buy for yourselves. <span class="ver">10</span>And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast: and the door was shut. <span class="ver">11</span>Afterward came also the other virgins, saying, Lord, Lord, open to us. <span class="ver">12</span>But he answered and said, Verily I say unto you, I know you not.M
 <span class="ver">13</span>Watch therefore, for ye know not the day nor the hour.</p>
		<p> <span class="ver">14</span>For <em>it is</em> as <em>when</em> a man, going into another country, called his own servants, and delivered unto them his goods. <span class="ver">15</span>And unto one he gave five talents, to another two, to another one; to each according to his several ability; and he went on his journey. <span class="ver">16</span>Straightway he that received the five talents went and traded with them, and M
made other five talents. <span class="ver">17</span>In like manner he also that <em>received</em> the two gained other two. <span class="ver">18</span>But he that received the one went away and digged in the earth, and hid his lord
s money. <span class="ver">19</span>Now after a long time the lord of those servants cometh, and maketh a reckoning with them. <span class="ver">20</span>And he that received the five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: lo, M
I have gained other five talents. <span class="ver">21</span>His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord. <span class="ver">22</span>And he also that <em>received</em> the two talents came and said, Lord, thou deliveredst unto me two talents: lo, I have gained other two talents. <span class="ver">23</span>His lord said unto him, Well done, good and faithful servant: thou hast been faithM
ful over a few things, I will set thee over many things; enter thou into the joy of thy lord. <span class="ver">24</span>And he also that had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou didst not sow, and gathering where thou didst not scatter; <span class="ver">25</span>and I was afraid, and went away and hid thy talent in the earth: lo, thou hast thine own. <span class="ver">26</span>But his lord answered and said unto him, Thou wicked and slothful servantM
, thou knewest that I reap where I sowed not, and gather where I did not scatter; <span class="ver">27</span>thou oughtest therefore to have put my money to the bankers, and at my coming I should have received back mine own with interest. <span class="ver">28</span>Take ye away therefore the talent from him, and give it unto him that hath the ten talents. <span class="ver">29</span>For unto every one that hath shall be given, and he shall have abundance: but from him that hath not, even that which he hath shall be M
taken away. <span class="ver">30</span>And cast ye out the unprofitable servant into the outer darkness: there shall be the weeping and the gnashing of teeth.</p>
		<p> <span class="ver">31</span>But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory: <span class="ver">32</span>and before him shall be gathered all the nations: and he shall separate them one from another, as the shepherd separateth the sheep from the goats; <span class="ver">33</spM
an>and he shall set the sheep on his right hand, but the goats on the left. <span class="ver">34</span>Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: <span class="ver">35</span>for I was hungry, and ye gave me to eat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; <span class="ver">36</span>naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto meM
. <span class="ver">37</span>Then shall the righteous answer him, saying, Lord, when saw we thee hungry, and fed thee? or athirst, and gave thee drink? <span class="ver">38</span>And when saw we thee a stranger, and took thee in? or naked, and clothed thee? <span class="ver">39</span>And when saw we thee sick, or in prison, and came unto thee? <span class="ver">40</span>And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye did it unto one of these my brethren, <em>even</em> these least,M
 ye did it unto me. <span class="ver">41</span>Then shall he say also unto them on the left hand, Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels: <span class="ver">42</span>for I was hungry, and ye did not give me to eat; I was thirsty, and ye gave me no drink; <span class="ver">43</span>I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not. <span class="ver">44</span>Then shall they also answer, saying, LorM
d, when saw we thee hungry, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? <span class="ver">45</span>Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not unto one of these least, ye did it not unto me. <span class="ver">46</span>And these shall go away into eternal punishment: but the righteous into eternal life.</p>
		<h2 id="c26">26</h2>
		<p> <span class="ver">1</span>And it came to pass, when Jesus had finished all these words, he saM
id unto his disciples, <span class="ver">2</span>Ye know that after two days the passover cometh, and the Son of man is delivered up to be crucified. <span class="ver">3</span>Then were gathered together the chief priests, and the elders of the people, unto the court of the high priest, who was called Caiaphas; <span class="ver">4</span>and they took counsel together that they might take Jesus by subtlety, and kill him. <span class="ver">5</span>But they said, Not during the feast, lest a tumult arise among the peoM
		<p> <span class="ver">6</span>Now when Jesus was in Bethany, in the house of Simon the leper, <span class="ver">7</span>there came unto him a woman having an alabaster cruse of exceeding precious ointment, and she poured it upon his head, as he sat at meat. <span class="ver">8</span>But when the disciples saw it, they had indignation, saying, To what purpose is this waste? <span class="ver">9</span>For this <em>ointment</em> might have been sold for much, and given to the poor. <span class="ver">10</spaM
n>But Jesus perceiving it said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. <span class="ver">11</span>For ye have the poor always with you; but me ye have not always. <span class="ver">12</span>For in that she poured this ointment upon my body, she did it to prepare me for burial. <span class="ver">13</span>Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, that also which this woman hath done shall be spoken of for a memorial of her.</p>
span class="ver">14</span>Then one of the twelve, who was called Judas Iscariot, went unto the chief priests, <span class="ver">15</span>and said, What are ye willing to give me, and I will deliver him unto you? And they weighed unto him thirty pieces of silver. <span class="ver">16</span>And from that time he sought opportunity to deliver him <em>unto them</em>.</p>
		<p> <span class="ver">17</span>Now on the first <em>day</em> of unleavened bread the disciples came to Jesus, saying, Where wilt thou that we make M
ready for thee to eat the passover? <span class="ver">18</span>And he said, Go into the city to such a man, and say unto him, The Teacher saith, My time is at hand; I keep the passover at thy house with my disciples. <span class="ver">19</span>And the disciples did as Jesus appointed them; and they made ready the passover.</p>
		<p> <span class="ver">20</span>Now when even was come, he was sitting at meat with the twelve disciples; <span class="ver">21</span>and as they were eating, he said, Verily I say unto you,M
 that one of you shall betray me. <span class="ver">22</span>And they were exceeding sorrowful, and began to say unto him every one, Is it I, Lord? <span class="ver">23</span>And he answered and said, He that dipped his hand with me in the dish, the same shall betray me. <span class="ver">24</span>The Son of man goeth, even as it is written of him: but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born. <span class="ver">25</span>And Judas, who betrayed him,M
 answered and said, Is it I, Rabbi? He saith unto him, Thou hast said.</p>
		<p> <span class="ver">26</span>And as they were eating, Jesus took bread, and blessed, and brake it; and he gave to the disciples, and said, Take, eat; this is my body. <span class="ver">27</span>And he took a cup, and gave thanks, and gave to them, saying, Drink ye all of it; <span class="ver">28</span>for this is my blood of the covenant, which is poured out for many unto remission of sins. <span class="ver">29</span>But I say unto you,M
 I shall not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father
		<p> <span class="ver">30</span>And when they had sung a hymn, they went out into the mount of Olives.</p>
		<p> <span class="ver">31</span>Then saith Jesus unto them, All ye shall be offended in me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. <span class="ver">32</span>But after I am raised up, I will go before you iM
nto Galilee. <span class="ver">33</span>But Peter answered and said unto him, If all shall be offended in thee, I will never be offended. <span class="ver">34</span>Jesus said unto him, Verily I say unto thee, that this night, before the cock crow, thou shalt deny me thrice. <span class="ver">35</span>Peter saith unto him, Even if I must die with thee, <em>yet</em> will I not deny thee. Likewise also said all the disciples.</p>
		<p> <span class="ver">36</span>Then cometh Jesus with them unto a place called GethseM
mane, and saith unto his disciples, Sit ye here, while I go yonder and pray. <span class="ver">37</span>And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and sore troubled. <span class="ver">38</span>Then saith he unto them, My soul is exceeding sorrowful, even unto death: abide ye here, and watch with me. <span class="ver">39</span>And he went forward a little, and fell on his face, and prayed, saying, My Father, if it be possible, let this cup pass away from me: nevertheless, not aM
s I will, but as thou wilt. <span class="ver">40</span>And he cometh unto the disciples, and findeth them sleeping, and saith unto Peter, What, could ye not watch with me one hour? <span class="ver">41</span>Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. <span class="ver">42</span>Again a second time he went away, and prayed, saying, My Father, if this cannot pass away, except I drink it, thy will be done. <span class="ver">43</span>And he came again and founM
d them sleeping, for their eyes were heavy. <span class="ver">44</span>And he left them again, and went away, and prayed a third time, saying again the same words. <span class="ver">45</span>Then cometh he to the disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. <span class="ver">46</span>Arise, let us be going: behold, he is at hand that betrayeth me.</p>
		<p> <span class="ver">47</span>And while he yet spake, M
lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. <span class="ver">48</span>Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that is he: take him. <span class="ver">49</span>And straightway he came to Jesus, and said, Hail, Rabbi; and kissed him. <span class="ver">50</span>And Jesus said unto him, Friend, <em>do</em> that for which thou art come. Then they came and laid hands on Jesus, and took him.M
 <span class="ver">51</span>And behold, one of them that were with Jesus stretched out his hand, and drew his sword, and smote the servant of the high priest, and struck off his ear. <span class="ver">52</span>Then saith Jesus unto him, Put up again thy sword into its place: for all they that take the sword shall perish with the sword. <span class="ver">53</span>Or thinkest thou that I cannot beseech my Father, and he shall even now send me more than twelve legions of angels? <span class="ver">54</span>How then shoM
uld the scriptures be fulfilled, that thus it must be? <span class="ver">55</span>In that hour said Jesus to the multitudes, Are ye come out as against a robber with swords and staves to seize me? I sat daily in the temple teaching, and ye took me not. <span class="ver">56</span>But all this is come to pass, that the scriptures of the prophets might be fulfilled. Then all the disciples left him, and fled.</p>
		<p> <span class="ver">57</span>And they that had taken Jesus led him away to <em>the house of</em> CaiapM
has the high priest, where the scribes and the elders were gathered together. <span class="ver">58</span>But Peter followed him afar off, unto the court of the high priest, and entered in, and sat with the officers, to see the end. <span class="ver">59</span>Now the chief priests and the whole council sought false witness against Jesus, that they might put him to death; <span class="ver">60</span>and they found it not, though many false witnesses came. But afterward came two, <span class="ver">61</span>and said, ThM
is man said, I am able to destroy the temple of God, and to build it in three days. <span class="ver">62</span>And the high priest stood up, and said unto him, Answerest thou nothing? what is it which these witness against thee? <span class="ver">63</span>But Jesus held his peace. And the high priest said unto him, I adjure thee by the living God, that thou tell us whether thou art the Christ, the Son of God. <span class="ver">64</span>Jesus saith unto him, Thou hast said: nevertheless I say unto you, Henceforth yeM
 shall see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven. <span class="ver">65</span>Then the high priest rent his garments, saying, He hath spoken blasphemy: what further need have we of witnesses? behold, now ye have heard the blasphemy: <span class="ver">66</span>what think ye? They answered and said, He is worthy of death. <span class="ver">67</span>Then did they spit in his face and buffet him: and some smote him with the palms of their hands, <span class="ver">68</span>M
saying, Prophesy unto us, thou Christ: who is he that struck thee?</p>
		<p> <span class="ver">69</span>Now Peter was sitting without in the court: and a maid came unto him, saying, Thou also wast with Jesus the Galil
an. <span class="ver">70</span>But he denied before them all, saying, I know not what thou sayest. <span class="ver">71</span>And when he was gone out into the porch, another <em>maid</em> saw him, and saith unto them that were there, This man also was with Jesus of Nazareth. <span class="ver">72</sM
pan>And again he denied with an oath, I know not the man. <span class="ver">73</span>And after a little while they that stood by came and said to Peter, Of a truth thou also art <em>one</em> of them; for thy speech maketh thee known. <span class="ver">74</span>Then began he to curse and to swear, I know not the man. And straightway the cock crew. <span class="ver">75</span>And Peter remembered the word which Jesus had said, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.</p>
<h2 id="c27">27</h2>
		<p> <span class="ver">1</span>Now when morning was come, all the chief priests and the elders of the people took counsel against Jesus to put him to death: <span class="ver">2</span>and they bound him, and led him away, and delivered him up to Pilate the governor.</p>
		<p> <span class="ver">3</span>Then Judas, who betrayed him, when he saw that he was condemned, repented himself, and brought back the thirty pieces of silver to the chief priests and elders, <span class="ver">4</span>saying,M
 I have sinned in that I betrayed innocent blood. But they said, What is that to us? see thou <em>to it</em>. <span class="ver">5</span>And he cast down the pieces of silver into the sanctuary, and departed; and he went away and hanged himself. <span class="ver">6</span>And the chief priests took the pieces of silver, and said, It is not lawful to put them into the treasury, since it is the price of blood. <span class="ver">7</span>And they took counsel, and bought with them the potter
s field, to bury strangers M
in. <span class="ver">8</span>Wherefore that field was called, The field of blood, unto this day. <span class="ver">9</span>Then was fulfilled that which was spoken through Jeremiah the prophet, saying, And they took the thirty pieces of silver, the price of him that was priced, whom <em>certain</em> of the children of Israel did price; <span class="ver">10</span>and they gave them for the potter
s field, as the Lord appointed me.</p>
		<p> <span class="ver">11</span>Now Jesus stood before the governor: and the M
governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest. <span class="ver">12</span>And when he was accused by the chief priests and elders, he answered nothing. <span class="ver">13</span>Then saith Pilate unto him, Hearest thou not how many things they witness against thee? <span class="ver">14</span>And he gave him no answer, not even to one word: insomuch that the governor marvelled greatly. <span class="ver">15</span>Now at the feast the governor was wont to release untoM
 the multitude one prisoner, whom they would. <span class="ver">16</span>And they had then a notable prisoner, called Barabbas. <span class="ver">17</span>When therefore they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus who is called Christ? <span class="ver">18</span>For he knew that for envy they had delivered him up. <span class="ver">19</span>And while he was sitting on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with thatM
 righteous man; for I have suffered many things this day in a dream because of him. <span class="ver">20</span>Now the chief priests and the elders persuaded the multitudes that they should ask for Barabbas, and destroy Jesus. <span class="ver">21</span>But the governor answered and said unto them, Which of the two will ye that I release unto you? And they said, Barabbas. <span class="ver">22</span>Pilate saith unto them, What then shall I do unto Jesus who is called Christ? They all say, Let him be crucified. <spaM
n class="ver">23</span>And he said, Why, what evil hath he done? But they cried out exceedingly, saying, Let him be crucified. <span class="ver">24</span>So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this righteous man; see ye <em>to it</em>. <span class="ver">25</span>And all the people answered and said, His blood <em>be</em> on us, and on our children. <span class="ver">26</span>TM
hen released he unto them Barabbas; but Jesus he scourged and delivered to be crucified.</p>
		<p> <span class="ver">27</span>Then the soldiers of the governor took Jesus into the Pr
torium, and gathered unto him the whole band. <span class="ver">28</span>And they stripped him, and put on him a scarlet robe. <span class="ver">29</span>And they platted a crown of thorns and put it upon his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, Hail, King of the Jews! <span clM
ass="ver">30</span>And they spat upon him, and took the reed and smote him on the head. <span class="ver">31</span>And when they had mocked him, they took off from him the robe, and put on him his garments, and led him away to crucify him.</p>
		<p> <span class="ver">32</span>And as they came out, they found a man of Cyrene, Simon by name: him they compelled to go <em>with them</em>, that he might bear his cross.</p>
		<p> <span class="ver">33</span>And when they were come unto a place called Golgotha, that is toM
 say, The place of a skull, <span class="ver">34</span>they gave him wine to drink mingled with gall: and when he had tasted it, he would not drink. <span class="ver">35</span>And when they had crucified him, they parted his garments among them, casting lots; <span class="ver">36</span>and they sat and watched him there. <span class="ver">37</span>And they set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. <span class="ver">38</span>Then are there crucified with him two robbers, one onM
 the right hand and one on the left. <span class="ver">39</span>And they that passed by railed on him, wagging their heads, <span class="ver">40</span>and saying, Thou that destroyest the temple, and buildest it in three days, save thyself: if thou art the Son of God, come down from the cross. <span class="ver">41</span>In like manner also the chief priests mocking <em>him</em>, with the scribes and elders, said, <span class="ver">42</span>He saved others; himself he cannot save. He is the King of Israel; let him nM
ow come down from the cross, and we will believe on him. <span class="ver">43</span>He trusteth on God; let him deliver him now, if he desireth him: for he said, I am the Son of God. <span class="ver">44</span>And the robbers also that were crucified with him cast upon him the same reproach.</p>
		<p> <span class="ver">45</span>Now from the sixth hour there was darkness over all the land until the ninth hour. <span class="ver">46</span>And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama M
sabachthani? that is, My God, my God, why hast thou forsaken me? <span class="ver">47</span>And some of them that stood there, when they heard it, said, This man calleth Elijah. <span class="ver">48</span>And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. <span class="ver">49</span>And the rest said, Let be; let us see whether Elijah cometh to save him. <span class="ver">50</span>And Jesus cried again with a loud voice, and yielded up his spiM
rit. <span class="ver">51</span>And behold, the veil of the temple was rent in two from the top to the bottom; and the earth did quake; and the rocks were rent; <span class="ver">52</span>and the tombs were opened; and many bodies of the saints that had fallen asleep were raised; <span class="ver">53</span>and coming forth out of the tombs after his resurrection they entered into the holy city and appeared unto many. <span class="ver">54</span>Now the centurion, and they that were with him watching Jesus, when theyM
 saw the earthquake, and the things that were done, feared exceedingly, saying, Truly this was the Son of God. <span class="ver">55</span>And many women were there beholding from afar, who had followed Jesus from Galilee, ministering unto him: <span class="ver">56</span>among whom was Mary Magdalene, and Mary the mother of James and Joses, and the mother of the sons of Zebedee.</p>
		<p> <span class="ver">57</span>And when even was come, there came a rich man from Arimath
a, named Joseph, who also himself was JesM
 disciple: <span class="ver">58</span>this man went to Pilate, and asked for the body of Jesus. Then Pilate commanded it to be given up. <span class="ver">59</span>And Joseph took the body, and wrapped it in a clean linen cloth, <span class="ver">60</span>and laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the tomb, and departed. <span class="ver">61</span>And Mary Magdalene was there, and the other Mary, sitting over against the sepulchre.</p>
<span class="ver">62</span>Now on the morrow, which is <em>the day</em> after the Preparation, the chief priests and the Pharisees were gathered together unto Pilate, <span class="ver">63</span>saying, Sir, we remember that that deceiver said while he was yet alive, After three days I rise again. <span class="ver">64</span>Command therefore that the sepulchre be made sure until the third day, lest haply his disciples come and steal him away, and say unto the people, He is risen from the dead: and the last error wilM
l be worse than the first. <span class="ver">65</span>Pilate said unto them, Ye have a guard: go, make it <em>as</em> sure as ye can. <span class="ver">66</span>So they went, and made the sepulchre sure, sealing the stone, the guard being with them.</p>
		<h2 id="c28">28</h2>
		<p> <span class="ver">1</span>Now late on the sabbath day, as it began to dawn toward the first <em>day</em> of the week, came Mary Magdalene and the other Mary to see the sepulchre. <span class="ver">2</span>And behold, there was a great M
earthquake; for an angel of the Lord descended from heaven, and came and rolled away the stone, and sat upon it. <span class="ver">3</span>His appearance was as lightning, and his raiment white as snow: <span class="ver">4</span>and for fear of him the watchers did quake, and became as dead men. <span class="ver">5</span>And the angel answered and said unto the women, Fear not ye; for I know that ye seek Jesus, who hath been crucified. <span class="ver">6</span>He is not here; for he is risen, even as he said. ComeM
, see the place where the Lord lay. <span class="ver">7</span>And go quickly, and tell his disciples, He is risen from the dead; and lo, he goeth before you into Galilee; there shall ye see him: lo, I have told you. <span class="ver">8</span>And they departed quickly from the tomb with fear and great joy, and ran to bring his disciples word. <span class="ver">9</span>And behold, Jesus met them, saying, All hail. And they came and took hold of his feet, and worshipped him. <span class="ver">10</span>Then saith JesusM
 unto them, Fear not: go tell my brethren that they depart into Galilee, and there shall they see me.</p>
		<p> <span class="ver">11</span>Now while they were going, behold, some of the guard came into the city, and told unto the chief priests all the things that were come to pass. <span class="ver">12</span>And when they were assembled with the elders, and had taken counsel, they gave much money unto the soldiers, <span class="ver">13</span>saying, Say ye, His disciples came by night, and stole him away while we M
slept. <span class="ver">14</span>And if this come to the governor
s ears, we will persuade him, and rid you of care. <span class="ver">15</span>So they took the money, and did as they were taught: and this saying was spread abroad among the Jews, <em>and continueth</em> until this day.</p>
		<p> <span class="ver">16</span>But the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them. <span class="ver">17</span>And when they saw him, they worshipped <em>him</em>; but some doubted. M
<span class="ver">18</span>And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth. <span class="ver">19</span>Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: <span class="ver">20</span>teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto the end of the world.</p>
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	<title>ACTS OF THE APOSTLES</title>
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			ACTS OF THE APOSTLES
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
				<li><a href="#c5">5</a></li>
	<li><a href="#c6">6</a></li>
				<li><a href="#c7">7</a></li>
				<li><a href="#c8">8</a></li>
				<li><a href="#c9">9</a></li>
				<li><a href="#c10">10</a></li>
				<li><a href="#c11">11</a></li>
				<li><a href="#c12">12</a></li>
				<li><a href="#c13">13</a></li>
				<li><a href="#c14">14</a></li>
				<li><a href="#c15">15</a></li>
				<li><a href="#c16">16</a></li>
				<li><a href="#c17">17</a></li>
				<li><a href="#c18">18</a></li>
				<li><a href="#c19">19</a></li>
				<li><a href="#c20">20</M
				<li><a href="#c21">21</a></li>
				<li><a href="#c22">22</a></li>
				<li><a href="#c23">23</a></li>
				<li><a href="#c24">24</a></li>
				<li><a href="#c25">25</a></li>
				<li><a href="#c26">26</a></li>
				<li><a href="#c27">27</a></li>
				<li><a href="#c28">28</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</span>The former treatise I made, O Theophilus, concerning all that Jesus began both to do and to teach, <span class="ver">2</span>until the day in which hM
e was received up, after that he had given commandment through the Holy Spirit unto the apostles whom he had chosen: <span class="ver">3</span>to whom he also showed himself alive after his passion by many proofs, appearing unto them by the space of forty days, and speaking the things concerning the kingdom of God: <span class="ver">4</span>and, being assembled together with them, he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, <em>said he</em>, ye heard from me: <spaM
n class="ver">5</span>for John indeed baptized with water; but ye shall be baptized in the Holy Spirit not many days hence.</p>
		<p> <span class="ver">6</span>They therefore, when they were come together, asked him, saying, Lord, dost thou at this time restore the kingdom to Israel? <span class="ver">7</span>And he said unto them, It is not for you to know times or seasons, which the Father hath set within his own authority. <span class="ver">8</span>But ye shall receive power, when the Holy Spirit is come upon yM
ou: and ye shall be my witnesses both in Jerusalem, and in all Jud
a and Samaria, and unto the uttermost part of the earth. <span class="ver">9</span>And when he had said these things, as they were looking, he was taken up; and a cloud received him out of their sight. <span class="ver">10</span>And while they were looking stedfastly into heaven as he went, behold two men stood by them in white apparel; <span class="ver">11</span>who also said, Ye men of Galilee, why stand ye looking into heaven? this Jesus, who waM
s received up from you into heaven, shall so come in like manner as ye beheld him going into heaven.</p>
		<p> <span class="ver">12</span>Then returned they unto Jerusalem from the mount called Olivet, which is nigh unto Jerusalem, a sabbath day
s journey off. <span class="ver">13</span>And when they were come in, they went up into the upper chamber, where they were abiding; both Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James <em>the son</em> of Alph
us, and Simon the ZeaM
lot, and Judas <em>the son</em> of James. <span class="ver">14</span>These all with one accord continued stedfastly in prayer, with the women, and Mary the mother of Jesus, and with his brethren.</p>
		<p> <span class="ver">15</span>And in these days Peter stood up in the midst of the brethren, and said (and there was a multitude of persons <em>gathered</em> together, about a hundred and twenty), <span class="ver">16</span>Brethren, it was needful that the scripture should be fulfilled, which the Holy Spirit spakeM
 before by the mouth of David concerning Judas, who was guide to them that took Jesus. <span class="ver">17</span>For he was numbered among us, and received his portion in this ministry. <span class="ver">18</span>(Now this man obtained a field with the reward of his iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. <span class="ver">19</span>And it became known to all the dwellers at Jerusalem; insomuch that in their language that field was called Akeldama, that is, The M
field of blood.) <span class="ver">20</span>For it is written in the book of Psalms,</p>
		<p class="q">Let his habitation be made desolate,</p>
		<p class="q">And let no man dwell therein:</p>
		<p class="mm">and,</p>
		<p class="q">His office let another take.</p>
		<p class="mm"> <span class="ver">21</span>Of the men therefore that have companied with us all the time that the Lord Jesus went in and went out among us, <span class="ver">22</span>beginning from the baptism of John, unto the day that he was recM
eived up from us, of these must one become a witness with us of his resurrection. <span class="ver">23</span>And they put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. <span class="ver">24</span>And they prayed, and said, Thou, Lord, who knowest the hearts of all men, show of these two the one whom thou hast chosen, <span class="ver">25</span>to take the place in this ministry and apostleship from which Judas fell away, that he might go to his own place. <span class="ver">26</span>AndM
 they gave lots for them; and the lot fell upon Matthias; and he was numbered with the eleven apostles.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>And when the day of Pentecost was now come, they were all together in one place. <span class="ver">2</span>And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting. <span class="ver">3</span>And there appeared unto them tongues parting asunder, like as of fire; and it sat upon eachM
 one of them. <span class="ver">4</span>And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance.</p>
		<p> <span class="ver">5</span>Now there were dwelling at Jerusalem Jews, devout men, from every nation under heaven. <span class="ver">6</span>And when this sound was heard, the multitude came together, and were confounded, because that every man heard them speaking in his own language. <span class="ver">7</span>And they were all amazed and marvelledM
, saying, Behold, are not all these that speak Galil
ans? <span class="ver">8</span>And how hear we, every man in our own language wherein we were born? <span class="ver">9</span>Parthians and Medes and Elamites, and the dwellers in Mesopotamia, in Jud
a and Cappadocia, in Pontus and Asia, <span class="ver">10</span>in Phrygia and Pamphylia, in Egypt and the parts of Libya about Cyrene, and sojourners from Rome, both Jews and proselytes, <span class="ver">11</span>Cretans and Arabians, we hear them speaking in ouM
r tongues the mighty works of God. <span class="ver">12</span>And they were all amazed, and were perplexed, saying one to another, What meaneth this? <span class="ver">13</span>But others mocking said, They are filled with new wine.</p>
		<p> <span class="ver">14</span>But Peter, standing up with the eleven, lifted up his voice, and spake forth unto them, <em>saying</em>, Ye men of Jud
a, and all ye that dwell at Jerusalem, be this known unto you, and give ear unto my words. <span class="ver">15</span>For these aM
re not drunken, as ye suppose; seeing it is <em>but</em> the third hour of the day; <span class="ver">16</span>but this is that which hath been spoken through the prophet Joel:</p>
		<p class="q"> <span class="ver">17</span>And it shall be in the last days, saith God,</p>
		<p class="q">I will pour forth of my Spirit upon all flesh:</p>
		<p class="q">And your sons and your daughters shall prophesy,</p>
		<p class="q">And your young men shall see visions,</p>
		<p class="q">And your old men shall dream dreams:M
		<p class="q"> <span class="ver">18</span>Yea and on my servants and on my handmaidens in those days</p>
		<p class="q">Will I pour forth of my Spirit; and they shall prophesy.</p>
		<p class="q"> <span class="ver">19</span>And I will show wonders in the heaven above,</p>
		<p class="q">And signs on the earth beneath;</p>
		<p class="q">Blood, and fire, and vapor of smoke:</p>
		<p class="q"> <span class="ver">20</span>The sun shall be turned into darkness,</p>
		<p class="q">And the moon into blood,</M
		<p class="q">Before the day of the Lord come,</p>
		<p class="q">That great and notable <em>day</em>:</p>
		<p class="q"> <span class="ver">21</span>And it shall be, that whosoever shall call on the name of the Lord shall be saved.</p>
		<p class="mm"> <span class="ver">22</span>Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God unto you by mighty works and wonders and signs which God did by him in the midst of you, even as ye yourselves know; <span class="ver">23</span>him, beingM
 delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay: <span class="ver">24</span>whom God raised up, having loosed the pangs of death: because it was not possible that he should be holden of it. <span class="ver">25</span>For David saith concerning him,</p>
		<p class="q">I beheld the Lord always before my face;</p>
		<p class="q">For he is on my right hand, that I should not be moved:</p>
		<p class="q"> <span class="ver">26</span>Therefore my heaM
rt was glad, and my tongue rejoiced;</p>
		<p class="q">Moreover my flesh also shall dwell in hope:</p>
		<p class="q"> <span class="ver">27</span>Because thou wilt not leave my soul unto Hades,</p>
		<p class="q">Neither wilt thou give thy Holy One to see corruption.</p>
		<p class="q"> <span class="ver">28</span>Thou madest known unto me the ways of life;</p>
		<p class="q">Thou shalt make me full of gladness with thy countenance.</p>
		<p class="mm"> <span class="ver">29</span>Brethren, I may say unto you M
freely of the patriarch David, that he both died and was buried, and his tomb is with us unto this day. <span class="ver">30</span>Being therefore a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins he would set <em>one</em> upon his throne; <span class="ver">31</span>he foreseeing <em>this</em> spake of the resurrection of the Christ, that neither was he left unto Hades, nor did his flesh see corruption. <span class="ver">32</span>This Jesus did God raise up, whereof we alM
l are witnesses. <span class="ver">33</span>Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath poured forth this, which ye see and hear. <span class="ver">34</span>For David ascended not into the heavens: but he saith himself,</p>
		<p class="q">The Lord said unto my Lord, Sit thou on my right hand,</p>
		<p class="q"> <span class="ver">35</span>Till I make thine enemies the footstool of thy feet.</p>
		<p class="mm"> <span class="ver">36</M
span>Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified.</p>
		<p> <span class="ver">37</span>Now when they heard <em>this</em>, they were pricked in their heart, and said unto Peter and the rest of the apostles, Brethren, what shall we do? <span class="ver">38</span>And Peter <em>said</em> unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of tM
he Holy Spirit. <span class="ver">39</span>For to you is the promise, and to your children, and to all that are afar off, <em>even</em> as many as the Lord our God shall call unto him. <span class="ver">40</span>And with many other words he testified, and exhorted them, saying, Save yourselves from this crooked generation. <span class="ver">41</span>They then that received his word were baptized: and there were added <em>unto them</em> in that day about three thousand souls. <span class="ver">42</span>And they contM
inued stedfastly in the apostles
 teaching and fellowship, in the breaking of bread and the prayers.</p>
		<p> <span class="ver">43</span>And fear came upon every soul: and many wonders and signs were done through the apostles. <span class="ver">44</span>And all that believed were together, and had all things common; <span class="ver">45</span>and they sold their possessions and goods, and parted them to all, according as any man had need. <span class="ver">46</span>And day by day, continuing stedfastly with oneM
 accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, <span class="ver">47</span>praising God, and having favor with all the people. And the Lord added to them day by day those that were saved.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>Now Peter and John were going up into the temple at the hour of prayer, <em>being</em> the ninth <em>hour</em>. <span class="ver">2</span>And a certain man that was lame from his mother
s womb was carried, whM
om they laid daily at the door of the temple which is called Beautiful, to ask alms of them that entered into the temple; <span class="ver">3</span>who seeing Peter and John about to go into the temple, asked to receive an alms. <span class="ver">4</span>And Peter, fastening his eyes upon him, with John, said, Look on us. <span class="ver">5</span>And he gave heed unto them, expecting to receive something from them. <span class="ver">6</span>But Peter said, Silver and gold have I none; but what I have, that give I M
thee. In the name of Jesus Christ of Nazareth, walk. <span class="ver">7</span>And he took him by the right hand, and raised him up: and immediately his feet and his ankle-bones received strength. <span class="ver">8</span>And leaping up, he stood, and began to walk; and he entered with them into the temple, walking, and leaping, and praising God. <span class="ver">9</span>And all the people saw him walking and praising God: <span class="ver">10</span>and they took knowledge of him, that it was he that sat for almsM
 at the Beautiful Gate of the temple; and they were filled with wonder and amazement at that which had happened unto him.</p>
		<p> <span class="ver">11</span>And as he held Peter and John, all the people ran together unto them in the porch that is called Solomon
s, greatly wondering. <span class="ver">12</span>And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this man? or why fasten ye your eyes on us, as though by our own power or godliness we had made him to walk? <span clM
ass="ver">13</span>The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Servant Jesus; whom ye delivered up, and denied before the face of Pilate, when he had determined to release him. <span class="ver">14</span>But ye denied the Holy and Righteous One, and asked for a murderer to be granted unto you, <span class="ver">15</span>and killed the Prince of life; whom God raised from the dead; whereof we are witnesses. <span class="ver">16</span>And by faith in his name hath his naM
me made this man strong, whom ye behold and know: yea, the faith which is through him hath given him this perfect soundness in the presence of you all. <span class="ver">17</span>And now, brethren, I know that in ignorance ye did it, as did also your rulers. <span class="ver">18</span>But the things which God foreshowed by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled. <span class="ver">19</span>Repent ye therefore, and turn again, that your sins may be blotted out, that so there mM
ay come seasons of refreshing from the presence of the Lord; <span class="ver">20</span>and that he may send the Christ who hath been appointed for you, <em>even</em> Jesus: <span class="ver">21</span>whom the heaven must receive until the times of restoration of all things, whereof God spake by the mouth of his holy prophets that have been from of old. <span class="ver">22</span>Moses indeed said, A prophet shall the Lord God raise up unto you from among your brethren, like unto me; to him shall ye hearken in all M
things whatsoever he shall speak unto you. <span class="ver">23</span>And it shall be, that every soul that shall not hearken to that prophet, shall be utterly destroyed from among the people. <span class="ver">24</span>Yea and all the prophets from Samuel and them that followed after, as many as have spoken, they also told of these days. <span class="ver">25</span>Ye are the sons of the prophets, and of the covenant which God made with your fathers, saying unto Abraham, And in thy seed shall all the families of thM
e earth be blessed. <span class="ver">26</span>Unto you first God, having raised up his Servant, sent him to bless you, in turning away every one of you from your iniquities.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>And as they spake unto the people, the priests and the captain of the temple and the Sadducees came upon them, <span class="ver">2</span>being sore troubled because they taught the people, and proclaimed in Jesus the resurrection from the dead. <span class="ver">3</span>And they laid hM
ands on them, and put them in ward unto the morrow: for it was now eventide. <span class="ver">4</span>But many of them that heard the word believed; and the number of the men came to be about five thousand.</p>
		<p> <span class="ver">5</span>And it came to pass on the morrow, that their rulers and elders and scribes were gathered together in Jerusalem; <span class="ver">6</span>and Annas the high priest <em>was there</em>, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high prieM
st. <span class="ver">7</span>And when they had set them in the midst, they inquired, By what power, or in what name, have ye done this? <span class="ver">8</span>Then Peter, filled with the Holy Spirit, said unto them, Ye rulers of the people, and elders, <span class="ver">9</span>if we this day are examined concerning a good deed done to an impotent man, by what means this man is made whole; <span class="ver">10</span>be it known unto you all, and to all the people of Israel, that in the name of Jesus Christ of NM
azareth, whom ye crucified, whom God raised from the dead, <em>even</em> in him doth this man stand here before you whole. <span class="ver">11</span>He is the stone which was set at nought of you the builders, which was made the head of the corner. <span class="ver">12</span>And in none other is there salvation: for neither is there any other name under heaven, that is given among men, wherein we must be saved.</p>
		<p> <span class="ver">13</span>Now when they beheld the boldness of Peter and John, and had perceM
ived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. <span class="ver">14</span>And seeing the man that was healed standing with them, they could say nothing against it. <span class="ver">15</span>But when they had commanded them to go aside out of the council, they conferred among themselves, <span class="ver">16</span>saying, What shall we do to these men? for that indeed a notable miracle hath been wrought through them, is manifest to allM
 that dwell in Jerusalem; and we cannot deny it. <span class="ver">17</span>But that it spread no further among the people, let us threaten them, that they speak henceforth to no man in this name. <span class="ver">18</span>And they called them, and charged them not to speak at all nor teach in the name of Jesus. <span class="ver">19</span>But Peter and John answered and said unto them, Whether it is right in the sight of God to hearken unto you rather than unto God, judge ye: <span class="ver">20</span>for we cannM
ot but speak the things which we saw and heard. <span class="ver">21</span>And they, when they had further threatened them, let them go, finding nothing how they might punish them, because of the people; for all men glorified God for that which was done. <span class="ver">22</span>For the man was more than forty years old, on whom this miracle of healing was wrought.</p>
		<p> <span class="ver">23</span>And being let go, they came to their own company, and reported all that the chief priests and the elders had saiM
d unto them. <span class="ver">24</span>And they, when they heard it, lifted up their voice to God with one accord, and said, O Lord, thou that didst make the heaven and the earth and the sea, and all that in them is: <span class="ver">25</span>who by the Holy Spirit, <em>by</em> the mouth of our father David thy servant, didst say,</p>
		<p class="q">Why did the Gentiles rage,</p>
		<p class="q">And the peoples imagine vain things?</p>
		<p class="q"> <span class="ver">26</span>The kings of the earth set themseM
		<p class="q">And the rulers were gathered together,</p>
		<p class="q">Against the Lord, and against his Anointed:</p>
		<p class="mm"> <span class="ver">27</span>for of a truth in this city against thy holy Servant Jesus, whom thou didst anoint, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, were gathered together, <span class="ver">28</span>to do whatsoever thy hand and thy council foreordained to come to pass. <span class="ver">29</span>And now, Lord, look upoM
n their threatenings: and grant unto thy servants to speak thy word with all boldness, <span class="ver">30</span>while thou stretchest forth thy hand to heal; and that signs and wonders may be done through the name of thy holy Servant Jesus. <span class="ver">31</span>And when they had prayed, the place was shaken wherein they were gathered together; and they were all filled with the Holy Spirit, and they spake the word of God with boldness.</p>
		<p> <span class="ver">32</span>And the multitude of them that beliM
eved were of one heart and soul: and not one <em>of them</em> said that aught of the things which he possessed was his own; but they had all things common. <span class="ver">33</span>And with great power gave the apostles their witness of the resurrection of the Lord Jesus: and great grace was upon them all. <span class="ver">34</span>For neither was there among them any that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, <span class="ver">3M
5</span>and laid them at the apostles
 feet: and distribution was made unto each, according as any one had need.</p>
		<p> <span class="ver">36</span>And Joseph, who by the apostles was surnamed Barnabas (which is, being interpreted, Son of exhortation), a Levite, a man of Cyprus by race, <span class="ver">37</span>having a field, sold it, and brought the money and laid it at the apostles
		<h2 id="c5">5</h2>
		<p> <span class="ver">1</span>But a certain man named Ananias, with Sapphira his wife, M
sold a possession, <span class="ver">2</span>and kept back <em>part</em> of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles
 feet. <span class="ver">3</span>But Peter said, Ananias, why hath Satan filled thy heart to lie to the Holy Spirit, and to keep back <em>part</em> of the price of the land? <span class="ver">4</span>While it remained, did it not remain thine own? and after it was sold, was it not in thy power? How is it that thou hast conceived this thing M
in thy heart? thou hast not lied unto men, but unto God. <span class="ver">5</span>And Ananias hearing these words fell down and gave up the ghost: and great fear came upon all that heard it. <span class="ver">6</span>And the young men arose and wrapped him round, and they carried him out and buried him.</p>
		<p> <span class="ver">7</span>And it was about the space of three hours after, when his wife, not knowing what was done, came in. <span class="ver">8</span>And Peter answered unto her, Tell me whether ye solM
d the land for so much. And she said, Yea, for so much. <span class="ver">9</span>But Peter <em>said</em> unto her, How is it that ye have agreed together to try the Spirit of the Lord? behold, the feet of them that have buried thy husband are at the door, and they shall carry thee out. <span class="ver">10</span>And she fell down immediately at his feet, and gave up the ghost: and the young men came in and found her dead, and they carried her out and buried her by her husband. <span class="ver">11</span>And great M
fear came upon the whole church, and upon all that heard these things.</p>
		<p> <span class="ver">12</span>And by the hands of the apostles were many signs and wonders wrought among the people: and they were all with one accord in Solomon
s porch. <span class="ver">13</span>But of the rest durst no man join himself to them: howbeit the people magnified them; <span class="ver">14</span>and believers were the more added to the Lord, multitudes both of men and women: <span class="ver">15</span>insomuch that they eM
ven carried out the sick into the streets, and laid them on beds and couches, that, as Peter came by, at the least his shadow might overshadow some one of them. <span class="ver">16</span>And there also came together the multitude from the cities round about Jerusalem, bringing sick folk, and them that were vexed with unclean spirits: and they were healed every one.</p>
		<p> <span class="ver">17</span>But the high priest rose up, and all they that were with him (which is the sect of the Sadducees), and they were M
filled with jealousy, <span class="ver">18</span>and laid hands on the apostles, and put them in public ward. <span class="ver">19</span>But an angel of the Lord by night opened the prison doors, and brought them out, and said, <span class="ver">20</span>Go ye, and stand and speak in the temple to the people all the words of this Life. <span class="ver">21</span>And when they heard <em>this</em>, they entered into the temple about daybreak, and taught. But the high priest came, and they that were with him, and callM
ed the council together, and all the senate of the children of Israel, and sent to the prison-house to have them brought. <span class="ver">22</span>But the officers that came found them not in the prison; and they returned, and told, <span class="ver">23</span>saying, The prison-house we found shut in all safety, and the keepers standing at the doors: but when we had opened, we found no man within. <span class="ver">24</span>Now when the captain of the temple and the chief priests heard these words, they were muchM
 perplexed concerning them whereunto this would grow. <span class="ver">25</span>And there came one and told them, Behold, the men whom ye put in the prison are in the temple standing and teaching the people. <span class="ver">26</span>Then went the captain with the officers, and brought them, <em>but</em> without violence; for they feared the people, lest they should be stoned. <span class="ver">27</span>And when they had brought them, they set them before the council. And the high priest asked them, <span class="M
ver">28</span>saying, We strictly charged you not to teach in this name: and behold, ye have filled Jerusalem with your teaching, and intend to bring this man
s blood upon us. <span class="ver">29</span>But Peter and the apostles answered and said, We must obey God rather than men. <span class="ver">30</span>The God of our fathers raised up Jesus, whom ye slew, hanging him on a tree. <span class="ver">31</span>Him did God exalt with his right hand <em>to be</em> a Prince and a Saviour, to give repentance to IsraeM
l, and remission of sins. <span class="ver">32</span>And we are witnesses of these things; and <em>so is</em> the Holy Spirit, whom God hath given to them that obey him.</p>
		<p> <span class="ver">33</span>But they, when they heard this, were cut to the heart, and were minded to slay them. <span class="ver">34</span>But there stood up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in honor of all the people, and commanded to put the men forth a little while. <span class="ver">35</span>AnM
d he said unto them, Ye men of Israel, take heed to yourselves as touching these men, what ye are about to do. <span class="ver">36</span>For before these days rose up Theudas, giving himself out to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to nought. <span class="ver">37</span>After this man rose up Judas of Galilee in the days of the enrolment, and drew away <em>some of the</em> people after him: he also perM
ished; and all, as many as obeyed him, were scattered abroad. <span class="ver">38</span>And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will be overthrown: <span class="ver">39</span>but if it is of God, ye will not be able to overthrow them; lest haply ye be found even to be fighting against God. <span class="ver">40</span>And to him they agreed: and when they had called the apostles unto them, they beat them and charged them not to speak in the nM
ame of Jesus, and let them go. <span class="ver">41</span>They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the Name. <span class="ver">42</span>And every day, in the temple and at home, they ceased not to teach and to preach Jesus <em>as</em> the Christ.</p>
		<h2 id="c6">6</h2>
		<p> <span class="ver">1</span>Now in these days, when the number of the disciples was multiplying, there arose a murmuring of the Grecian Jews against the Hebrews, M
because their widows were neglected in the daily ministration. <span class="ver">2</span>And the twelve called the multitude of the disciples unto them, and said, It is not fit that we should forsake the word of God, and serve tables. <span class="ver">3</span>Look ye out therefore, brethren, from among you seven men of good report, full of the Spirit and of wisdom, whom we may appoint over this business. <span class="ver">4</span>But we will continue stedfastly in prayer, and in the ministry of the word. <span claM
ss="ver">5</span>And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicola
s a proselyte of Antioch; <span class="ver">6</span>whom they set before the apostles: and when they had prayed, they laid their hands upon them.</p>
		<p> <span class="ver">7</span>And the word of God increased; and the number of the disciples multiplied in Jerusalem exceedingly; and a great company of the prieM
sts were obedient to the faith.</p>
		<p> <span class="ver">8</span>And Stephen, full of grace and power, wrought great wonders and signs among the people. <span class="ver">9</span>But there arose certain of them that were of the synagogue called <em>the synagogue</em> of the Libertines, and of the Cyrenians, and of the Alexandrians, and of them of Cilicia and Asia, disputing with Stephen. <span class="ver">10</span>And they were not able to withstand the wisdom and the Spirit by which he spake. <span class="ver"M
>11</span>Then they suborned men, who said, We have heard him speak blasphemous words against Moses, and <em>against</em> God. <span class="ver">12</span>And they stirred up the people, and the elders, and the scribes, and came upon him, and seized him, and brought him into the council, <span class="ver">13</span>and set up false witnesses, who said, This man ceaseth not to speak words against this holy place, and the law: <span class="ver">14</span>for we have heard him say, that this Jesus of Nazareth shall destrM
oy this place, and shall change the customs which Moses delivered unto us. <span class="ver">15</span>And all that sat in the council, fastening their eyes on him, saw his face as it had been the face of an angel.</p>
		<h2 id="c7">7</h2>
		<p> <span class="ver">1</span>And the high priest said, Are these things so? <span class="ver">2</span>And he said,</p>
		<p>Brethren and fathers, hearken: The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Haran, <span class="veM
r">3</span>and said unto him, Get thee out of thy land, and from thy kindred, and come into the land which I shall show thee. <span class="ver">4</span>Then came he out of the land of the Chald
ans, and dwelt in Haran: and from thence, when his father was dead, <em>God</em> removed him into this land, wherein ye now dwell: <span class="ver">5</span>and he gave him none inheritance in it, no, not so much as to set his foot on: and he promised that he would give it to him in possession, and to his seed after him, whM
en <em>as yet</em> he had no child. <span class="ver">6</span>And God spake on this wise, that his seed should sojourn in a strange land, and that they should bring them into bondage, and treat them ill, four hundred years. <span class="ver">7</span>And the nation to which they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place. <span class="ver">8</span>And he gave him the covenant of circumcision: and so <em>Abraham</em> begat Isaac, and circumcised him thM
e eighth day; and Isaac <em>begat</em> Jacob, and Jacob the twelve patriarchs. <span class="ver">9</span>And the patriarchs, moved with jealousy against Joseph, sold him into Egypt: and God was with him, <span class="ver">10</span>and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh king of Egypt; and he made him governor over Egypt and all his house. <span class="ver">11</span>Now there came a famine over all Egypt and Canaan, and great affliction: and our fathers found no susM
tenance. <span class="ver">12</span>But when Jacob heard that there was grain in Egypt, he sent forth our fathers the first time. <span class="ver">13</span>And at the second time Joseph was made known to his brethren; and Joseph
s race became manifest unto Pharaoh. <span class="ver">14</span>And Joseph sent, and called to him Jacob his father, and all his kindred, threescore and fifteen souls. <span class="ver">15</span>And Jacob went down into Egypt; and he died, himself and our fathers; <span class="ver">16</sM
pan>and they were carried over unto Shechem, and laid in the tomb that Abraham bought for a price in silver of the sons of Hamor in Shechem. <span class="ver">17</span>But as the time of the promise drew nigh which God vouchsafed unto Abraham, the people grew and multiplied in Egypt, <span class="ver">18</span>till there arose another king over Egypt, who knew not Joseph. <span class="ver">19</span>The same dealt craftily with our race, and ill-treated our fathers, that they should cast out their babes to the end tM
hey might not live. <span class="ver">20</span>At which season Moses was born, and was exceeding fair; and he was nourished three months in his father
s house: <span class="ver">21</span>and when he was cast out, Pharaoh
s daughter took him up, and nourished him for her own son. <span class="ver">22</span>And Moses was instructed in all the wisdom of the Egyptians; and he was mighty in his words and works. <span class="ver">23</span>But when he was well-nigh forty years old, it came into his heart to visit his M
brethren the children of Israel. <span class="ver">24</span>And seeing one <em>of them</em> suffer wrong, he defended him, and avenged him that was oppressed, smiting the Egyptian: <span class="ver">25</span>and he supposed that his brethren understood that God by his hand was giving them deliverance; but they understood not. <span class="ver">26</span>And the day following he appeared unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? <spaM
n class="ver">27</span>But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us? <span class="ver">28</span>Wouldest thou kill me, as thou killedst the Egyptian yesterday? <span class="ver">29</span>And Moses fled at this saying, and became a sojourner in the land of Midian, where he begat two sons. <span class="ver">30</span>And when forty years were fulfilled, an angel appeared to him in the wilderness of mount Sinai, in a flame of fire in a bush. <span class="ver">31<M
/span>And when Moses saw it, he wondered at the sight: and as he drew near to behold, there came a voice of the Lord, <span class="ver">32</span>I am the God of thy fathers, the God of Abraham, and of Isaac, and of Jacob. And Moses trembled, and durst not behold. <span class="ver">33</span>And the Lord said unto him, Loose the shoes from thy feet: for the place whereon thou standest is holy ground. <span class="ver">34</span>I have surely seen the affliction of my people that is in Egypt, and have heard their groanM
ing, and I am come down to deliver them: and now come, I will send thee into Egypt. <span class="ver">35</span>This Moses whom they refused, saying, Who made thee a ruler and a judge? him hath God sent <em>to be</em> both a ruler and a deliverer with the hand of the angel that appeared to him in the bush. <span class="ver">36</span>This man led them forth, having wrought wonders and signs in Egypt, and in the Red sea, and in the wilderness forty years. <span class="ver">37</span>This is that Moses, who said unto thM
e children of Israel, A prophet shall God raise up unto you from among your brethren, like unto me. <span class="ver">38</span>This is he that was in the church in the wilderness with the angel that spake to him in the mount Sinai, and with our fathers: who received living oracles to give unto us: <span class="ver">39</span>to whom our fathers would not be obedient, but thrust him from them, and turned back in their hearts unto Egypt, <span class="ver">40</span>saying unto Aaron, Make us gods that shall go before uM
s: for as for this Moses, who led us forth out of the land of Egypt, we know not what is become of him. <span class="ver">41</span>And they made a calf in those days, and brought a sacrifice unto the idol, and rejoiced in the works of their hands. <span class="ver">42</span>But God turned, and gave them up to serve the host of heaven; as it is written in the book of the prophets,</p>
		<p class="q">Did ye offer unto me slain beasts and sacrifices</p>
		<p class="q">Forty years in the wilderness, O house of IsraelM
		<p class="q"> <span class="ver">43</span>And ye took up the tabernacle of Moloch,</p>
		<p class="q">And the star of the god Rephan,</p>
		<p class="q">The figures which ye made to worship them:</p>
		<p class="q">And I will carry you away beyond Babylon.</p>
		<p class="mm"> <span class="ver">44</span>Our fathers had the tabernacle of the testimony in the wilderness, even as he appointed who spake unto Moses, that he should make it according to the figure that he had seen. <span class="ver">45</span>WM
hich also our fathers, in their turn, brought in with Joshua when they entered on the possession of the nations, that God thrust out before the face of our fathers, unto the days of David; <span class="ver">46</span>who found favor in the sight of God, and asked to find a habitation for the God of Jacob. <span class="ver">47</span>But Solomon built him a house. <span class="ver">48</span>Howbeit the Most High dwelleth not in <em>houses</em> made with hands; as saith the prophet,</p>
		<p class="q"> <span class="veM
r">49</span>The heaven is my throne,</p>
		<p class="q">And the earth the footstool of my feet:</p>
		<p class="q">What manner of house will ye build me? saith the Lord:</p>
		<p class="q">Or what is the place of my rest?</p>
		<p class="q"> <span class="ver">50</span>Did not my hand make all these things?</p>
		<p> <span class="ver">51</span>Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Spirit: as your fathers did, so do ye. <span class="ver">52</span>Which of the prophets dM
id not your fathers persecute? and they killed them that showed before of the coming of the Righteous One; of whom ye have now become betrayers and murderers; <span class="ver">53</span>ye who received the law as it was ordained by angels, and kept it not.</p>
		<p> <span class="ver">54</span>Now when they heard these things, they were cut to the heart, and they gnashed on him with their teeth. <span class="ver">55</span>But he, being full of the Holy Spirit, looked up stedfastly into heaven, and saw the glory of M
God, and Jesus standing on the right hand of God, <span class="ver">56</span>and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. <span class="ver">57</span>But they cried out with a loud voice, and stopped their ears, and rushed upon him with one accord; <span class="ver">58</span>and they cast him out of the city, and stoned him: and the witnesses laid down their garments at the feet of a young man named Saul. <span class="ver">59</span>And they stoned Stephen, callingM
 upon <em>the Lord</em>, and saying, Lord Jesus, receive my spirit. <span class="ver">60</span>And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.</p>
		<h2 id="c8">8</h2>
		<p> <span class="ver">1</span>And Saul was consenting unto his death.</p>
		<p>And there arose on that day a great persecution against the church which was in Jerusalem; and they were all scattered abroad throughout the regions of Jud
a and Samaria, except the M
apostles. <span class="ver">2</span>And devout men buried Stephen, and made great lamentation over him. <span class="ver">3</span>But Saul laid waste the church, entering into every house, and dragging men and women committed them to prison.</p>
		<p> <span class="ver">4</span>They therefore that were scattered abroad went about preaching the word. <span class="ver">5</span>And Philip went down to the city of Samaria, and proclaimed unto them the Christ. <span class="ver">6</span>And the multitudes gave heed with M
one accord unto the things that were spoken by Philip, when they heard, and saw the signs which he did. <span class="ver">7</span>For <em>from</em> many of those that had unclean spirits, they came out, crying with a loud voice: and many that were palsied, and that were lame, were healed. <span class="ver">8</span>And there was much joy in that city.</p>
		<p> <span class="ver">9</span>But there was a certain man, Simon by name, who beforetime in the city used sorcery, and amazed the people of Samaria, giving out M
that himself was some great one: <span class="ver">10</span>to whom they all gave heed, from the least to the greatest, saying, This man is that power of God which is called Great. <span class="ver">11</span>And they gave heed to him, because that of long time he had amazed them with his sorceries. <span class="ver">12</span>But when they believed Philip preaching good tidings concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. <span class="ver">13</span>And Simon alsM
o himself believed: and being baptized, he continued with Philip; and beholding signs and great miracles wrought, he was amazed.</p>
		<p> <span class="ver">14</span>Now when the apostles that were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: <span class="ver">15</span>who, when they were come down, prayed for them, that they might receive the Holy Spirit: <span class="ver">16</span>for as yet it was fallen upon none of them: only they had been baptized into theM
 name of the Lord Jesus. <span class="ver">17</span>Then laid they their hands on them, and they received the Holy Spirit. <span class="ver">18</span>Now when Simon saw that through the laying on of the apostles
 hands the Holy Spirit was given, he offered them money, <span class="ver">19</span>saying, Give me also this power, that on whomsoever I lay my hands, he may receive the Holy Spirit. <span class="ver">20</span>But Peter said unto him, Thy silver perish with thee, because thou hast thought to obtain the gM
ift of God with money. <span class="ver">21</span>Thou hast neither part nor lot in this matter: for thy heart is not right before God. <span class="ver">22</span>Repent therefore of this thy wickedness, and pray the Lord, if perhaps the thought of thy heart shall be forgiven thee. <span class="ver">23</span>For I see that thou art in the gall of bitterness and in the bond of iniquity. <span class="ver">24</span>And Simon answered and said, Pray ye for me to the Lord, that none of the things which ye have spoken coM
		<p> <span class="ver">25</span>They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans.</p>
		<p> <span class="ver">26</span>But an angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza: the same is desert. <span class="ver">27</span>And he arose and went: and behold, a man of Ethiopia, a eunuch of great authority under CanM
dace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship; <span class="ver">28</span>and he was returning and sitting in his chariot, and was reading the prophet Isaiah. <span class="ver">29</span>And the Spirit said unto Philip, Go near, and join thyself to this chariot. <span class="ver">30</span>And Philip ran to him, and heard him reading Isaiah the prophet, and said, Understandest thou what thou readest? <span class="ver">31</span>And he said, How can I, except some onM
e shall guide me? And he besought Philip to come up and sit with him. <span class="ver">32</span>Now the passage of the scripture which he was reading was this,</p>
		<p class="q">He was led as a sheep to the slaughter;</p>
		<p class="q">And as a lamb before his shearer is dumb,</p>
		<p class="q">So he openeth not his mouth:</p>
		<p class="q"> <span class="ver">33</span>In his humiliation his judgment was taken away:</p>
		<p class="q">His generation who shall declare?</p>
		<p class="q">For his life is taM
ken from the earth.</p>
		<p class="mm"> <span class="ver">34</span>And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other? <span class="ver">35</span>And Philip opened his mouth, and beginning from this scripture, preached unto him Jesus. <span class="ver">36</span>And as they went on the way, they came unto a certain water; and the eunuch saith, Behold, <em>here is</em> water; what doth hinder me to be baptized? <span class="ver">37</span> *  <span M
class="ver">38</span>And he commanded the chariot to stand still: and they both went down into the water, both Philip and the eunuch; and he baptized him. <span class="ver">39</span>And when they came up out of the water, the Spirit of the Lord caught away Philip; and the eunuch saw him no more, for he went on his way rejoicing. <span class="ver">40</span>But Philip was found at Azotus: and passing through he preached the gospel to all the cities, till he came to C
		<p class="note"><span clasM
			Some ancient authorities insert, wholly or in part, v. 37.
			And Philip said, If thou believest with all thy heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.
		<h2 id="c9">9</h2>
		<p> <span class="ver">1</span>But Saul, yet breathing threatening and slaughter against the disciples of the Lord, went unto the high priest, <span class="ver">2</span>and asked of him letters to Damascus unto the synagogues, that if he found any that were ofM
 the Way, whether men or women, he might bring them bound to Jerusalem. <span class="ver">3</span>And as he journeyed, it came to pass that he drew nigh unto Damascus: and suddenly there shone round about him a light out of heaven: <span class="ver">4</span>and he fell upon the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? <span class="ver">5</span>And he said, Who art thou, Lord? And he <em>said</em>, I am Jesus whom thou persecutest: <span class="ver">6</span>but rise, and enter iM
nto the city, and it shall be told thee what thou must do. <span class="ver">7</span>And the men that journeyed with him stood speechless, hearing the voice, but beholding no man. <span class="ver">8</span>And Saul arose from the earth; and when his eyes were opened, he saw nothing; and they led him by the hand, and brought him into Damascus. <span class="ver">9</span>And he was three days without sight, and did neither eat nor drink.</p>
		<p> <span class="ver">10</span>Now there was a certain disciple at DamascuM
s, named Ananias; and the Lord said unto him in a vision, Ananias. And he said, Behold, I <em>am here</em>, Lord. <span class="ver">11</span>And the Lord <em>said</em> unto him, Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus: for behold, he prayeth; <span class="ver">12</span>and he hath seen a man named Ananias coming in, and laying his hands on him, that he might receive his sight. <span class="ver">13</span>But Ananias answered, Lord, IM
 have heard from many of this man, how much evil he did to thy saints at Jerusalem: <span class="ver">14</span>and here he hath authority from the chief priests to bind all that call upon thy name. <span class="ver">15</span>But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles and kings, and the children of Israel: <span class="ver">16</span>for I will show him how many things he must suffer for my name
s sake. <span class="ver">17</span>And Ananias departM
ed, and entered into the house; and laying his hands on him said, Brother Saul, the Lord, <em>even</em> Jesus, who appeared unto thee in the way which thou camest, hath sent me, that thou mayest receive thy sight, and be filled with the Holy Spirit. <span class="ver">18</span>And straightway there fell from his eyes as it were scales, and he received his sight; and he arose and was baptized; <span class="ver">19</span>and he took food and was strengthened.</p>
		<p>And he was certain days with the disciples that wM
ere at Damascus. <span class="ver">20</span>And straightway in the synagogues he proclaimed Jesus, that he is the Son of God. <span class="ver">21</span>And all that heard him were amazed, and said, Is not this he that in Jerusalem made havoc of them that called on this name? and he had come hither for this intent, that he might bring them bound before the chief priests. <span class="ver">22</span>But Saul increased the more in strength, and confounded the Jews that dwelt at Damascus, proving that this is the ChrisM
		<p> <span class="ver">23</span>And when many days were fulfilled, the Jews took counsel together to kill him: <span class="ver">24</span>but their plot became known to Saul. And they watched the gates also day and night that they might kill him: <span class="ver">25</span>but his disciples took him by night, and let him down through the wall, lowering him in a basket.</p>
		<p> <span class="ver">26</span>And when he was come to Jerusalem, he assayed to join himself to the disciples: and they were all afrM
aid of him, not believing that he was a disciple. <span class="ver">27</span>But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus. <span class="ver">28</span>And he was with them going in and going out at Jerusalem, <span class="ver">29</span>preaching boldly in the name of the Lord: and he spake and disputed against the Grecian Jews; but they were seeking to M
kill him. <span class="ver">30</span>And when the brethren knew it, they brought him down to C
sarea, and sent him forth to Tarsus.</p>
		<p> <span class="ver">31</span>So the church throughout all Jud
a and Galilee and Samaria had peace, being edified; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, was multiplied.</p>
		<p> <span class="ver">32</span>And it came to pass, as Peter went throughout all parts, he came down also to the saints that dwelt at Lydda. <span class="ver">33</sM
pan>And there he found a certain man named Aeneas, who had kept his bed eight years; for he was palsied. <span class="ver">34</span>And Peter said unto him, Aeneas, Jesus Christ healeth thee: arise, and make thy bed. And straightway he arose. <span class="ver">35</span>And all that dwelt at Lydda and in Sharon saw him, and they turned to the Lord.</p>
		<p> <span class="ver">36</span>Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good worksM
 and almsdeeds which she did. <span class="ver">37</span>And it came to pass in those days, that she fell sick, and died: and when they had washed her, they laid her in an upper chamber. <span class="ver">38</span>And as Lydda was nigh unto Joppa, the disciples, hearing that Peter was there, sent two men unto him, entreating him, Delay not to come on unto us. <span class="ver">39</span>And Peter arose and went with them. And when he was come, they brought him into the upper chamber: and all the widows stood by him M
weeping, and showing the coats and garments which Dorcas made, while she was with them. <span class="ver">40</span>But Peter put them all forth, and kneeled down, and prayed; and turning to the body, he said, Tabitha, arise. And she opened her eyes; and when she saw Peter, she sat up. <span class="ver">41</span>And he gave her his hand, and raised her up; and calling the saints and widows, he presented her alive. <span class="ver">42</span>And it became known throughout all Joppa: and many believed on the Lord. <spM
an class="ver">43</span>And it came to pass, that he abode many days in Joppa with one Simon a tanner.</p>
		<h2 id="c10">10</h2>
		<p> <span class="ver">1</span>Now <em>there was</em> a certain man in C
sarea, Cornelius by name, a centurion of the band called the Italian <em>band</em>, <span class="ver">2</span>a devout man, and one that feared God with all his house, who gave much alms to the people, and prayed to God always. <span class="ver">3</span>He saw in a vision openly, as it were about the ninth hour M
of the day, an angel of God coming in unto him, and saying to him, Cornelius. <span class="ver">4</span>And he, fastening his eyes upon him, and being affrighted, said, What is it, Lord? And he said unto him, Thy prayers and thine alms are gone up for a memorial before God. <span class="ver">5</span>And now send men to Joppa, and fetch one Simon, who is surnamed Peter: <span class="ver">6</span>he lodgeth with one Simon a tanner, whose house is by the sea side. <span class="ver">7</span>And when the angel that spakM
e unto him was departed, he called two of his household-servants, and a devout soldier of them that waited on him continually; <span class="ver">8</span>and having rehearsed all things unto them, he sent them to Joppa.</p>
		<p> <span class="ver">9</span>Now on the morrow, as they were on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray, about the sixth hour: <span class="ver">10</span>and he became hungry, and desired to eat: but while they made ready, he fell into a trance; <spM
an class="ver">11</span>and he beholdeth the heaven opened, and a certain vessel descending, as it were a great sheet, let down by four corners upon the earth: <span class="ver">12</span>wherein were all manner of fourfooted beasts and creeping things of the earth and birds of the heaven. <span class="ver">13</span>And there came a voice to him, Rise, Peter; kill and eat. <span class="ver">14</span>But Peter said, Not so, Lord; for I have never eaten anything that is common and unclean. <span class="ver">15</span>AM
nd a voice <em>came</em> unto him again the second time, What God hath cleansed, make not thou common. <span class="ver">16</span>And this was done thrice: and straightway the vessel was received up into heaven.</p>
		<p> <span class="ver">17</span>Now while Peter was much perplexed in himself what the vision which he had seen might mean, behold, the men that were sent by Cornelius, having made inquiry for Simon
s house, stood before the gate, <span class="ver">18</span>and called and asked whether Simon, who waM
s surnamed Peter, were lodging there. <span class="ver">19</span>And while Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. <span class="ver">20</span>But arise, and get thee down, and go with them, nothing doubting: for I have sent them. <span class="ver">21</span>And Peter went down to the men, and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come? <span class="ver">22</span>And they said, Cornelius a centurion, a righteous man and one that feareth God,M
 and well reported of by all the nation of the Jews, was warned <em>of God</em> by a holy angel to send for thee into his house, and to hear words from thee. <span class="ver">23</span>So he called them in and lodged them.</p>
		<p>And on the morrow he arose and went forth with them, and certain of the brethren from Joppa accompanied him. <span class="ver">24</span>And on the morrow they entered into C
sarea. And Cornelius was waiting for them, having called together his kinsmen and his near friends. <span class=M
"ver">25</span>And when it came to pass that Peter entered, Cornelius met him, and fell down at his feet, and worshipped him. <span class="ver">26</span>But Peter raised him up, saying, Stand up; I myself also am a man. <span class="ver">27</span>And as he talked with him, he went in, and findeth many come together: <span class="ver">28</span>and he said unto them, Ye yourselves know how it is an unlawful thing for a man that is a Jew to join himself or come unto one of another nation; and <em>yet</em> unto me hathM
 God showed that I should not call any man common or unclean: <span class="ver">29</span>wherefore also I came without gainsaying, when I was sent for. I ask therefore with what intent ye sent for me. <span class="ver">30</span>And Cornelius said, Four days ago, until this hour, I was keeping the ninth hour of prayer in my house; and behold, a man stood before me in bright apparel, <span class="ver">31</span>and saith, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. <span M
class="ver">32</span>Send therefore to Joppa, and call unto thee Simon, who is surnamed Peter; he lodgeth in the house of Simon a tanner, by the sea side. <span class="ver">33</span>Forthwith therefore I sent to thee; and thou hast well done that thou art come. Now therefore we are all here present in the sight of God, to hear all things that have been commanded thee of the Lord. <span class="ver">34</span>And Peter opened his mouth, and said,</p>
		<p>Of a truth I perceive that God is no respecter of persons: <spM
an class="ver">35</span>but in every nation he that feareth him, and worketh righteousness, is acceptable to him. <span class="ver">36</span>The word which he sent unto the children of Israel, preaching good tidings of peace by Jesus Christ (he is Lord of all)
 <span class="ver">37</span>that saying ye yourselves know, which was published throughout all Jud
a, beginning from Galilee, after the baptism which John preached; <span class="ver">38</span> <em>even</em> Jesus of Nazareth, how God anointed him with the M
Holy Spirit and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. <span class="ver">39</span>And we are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom also they slew, hanging him on a tree. <span class="ver">40</span>Him God raised up the third day, and gave him to be made manifest, <span class="ver">41</span>not to all the people, but unto witnesses that were chosen before of God, <em>even</em> to us, who ateM
 and drank with him after he rose from the dead. <span class="ver">42</span>And he charged us to preach unto the people, and to testify that this is he who is ordained of God <em>to be</em> the Judge of the living and the dead. <span class="ver">43</span>To him bear all the prophets witness, that through his name every one that believeth on him shall receive remission of sins.</p>
		<p> <span class="ver">44</span>While Peter yet spake these words, the Holy Spirit fell on all them that heard the word. <span class="M
ver">45</span>And they of the circumcision that believed were amazed, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Spirit. <span class="ver">46</span>For they heard them speak with tongues, and magnify God. Then answered Peter, <span class="ver">47</span>Can any man forbid the water, that these should not be baptized, who have received the Holy Spirit as well as we? <span class="ver">48</span>And he commanded them to be baptized in the name of Jesus Christ. Then M
prayed they him to tarry certain days.</p>
		<h2 id="c11">11</h2>
		<p> <span class="ver">1</span>Now the apostles and the brethren that were in Jud
a heard that the Gentiles also had received the word of God. <span class="ver">2</span>And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, <span class="ver">3</span>saying, Thou wentest in to men uncircumcised, and didst eat with them. <span class="ver">4</span>But Peter began, and expounded <em>the matter</em> unto them iM
n order, saying, <span class="ver">5</span>I was in the city of Joppa praying: and in a trance I saw a vision, a certain vessel descending, as it were a great sheet let down from heaven by four corners; and it came even unto me: <span class="ver">6</span>upon which when I had fastened mine eyes, I considered, and saw the fourfooted beasts of the earth and wild beasts and creeping things and birds of the heaven. <span class="ver">7</span>And I heard also a voice saying unto me, Rise, Peter; kill and eat. <span classM
="ver">8</span>But I said, Not so, Lord: for nothing common or unclean hath ever entered into my mouth. <span class="ver">9</span>But a voice answered the second time out of heaven, What God hath cleansed, make not thou common. <span class="ver">10</span>And this was done thrice: and all were drawn up again into heaven. <span class="ver">11</span>And behold, forthwith three men stood before the house in which we were, having been sent from C
sarea unto me. <span class="ver">12</span>And the Spirit bade me go with M
them, making no distinction. And these six brethren also accompanied me; and we entered into the man
s house: <span class="ver">13</span>and he told us how he had seen the angel standing in his house, and saying, Send to Joppa, and fetch Simon, whose surname is Peter; <span class="ver">14</span>who shall speak unto thee words, whereby thou shalt be saved, thou and all thy house. <span class="ver">15</span>And as I began to speak, the Holy Spirit fell on them, even as on us at the beginning. <span class="ver">16</M
span>And I remembered the word of the Lord, how he said, John indeed baptized with water; but ye shall be baptized in the Holy Spirit. <span class="ver">17</span>If then God gave unto them the like gift as <em>he did</em> also unto us, when we believed on the Lord Jesus Christ, who was I, that I could withstand God? <span class="ver">18</span>And when they heard these things, they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life.</p>
		<p> <span class="veM
r">19</span>They therefore that were scattered abroad upon the tribulation that arose about Stephen travelled as far as Phoenicia, and Cyprus, and Antioch, speaking the word to none save only to Jews. <span class="ver">20</span>But there were some of them, men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks also, preaching the Lord Jesus. <span class="ver">21</span>And the hand of the Lord was with them: and a great number that believed turned unto the Lord. <span class="ver">22</spM
an>And the report concerning them came to the ears of the church which was in Jerusalem: and they sent forth Barnabas as far as Antioch: <span class="ver">23</span>who, when he was come, and had seen the grace of God, was glad; and he exhorted them all, that with purpose of heart they would cleave unto the Lord: <span class="ver">24</span>for he was a good man, and full of the Holy Spirit and of faith: and much people was added unto the Lord. <span class="ver">25</span>And he went forth to Tarsus to seek for Saul; M
<span class="ver">26</span>and when he had found him, he brought him unto Antioch. And it came to pass, that even for a whole year they were gathered together with the church, and taught much people; and that the disciples were called Christians first in Antioch.</p>
		<p> <span class="ver">27</span>Now in these days there came down prophets from Jerusalem unto Antioch. <span class="ver">28</span>And there stood up one of them named Agabus, and signified by the Spirit that there should be a great famine over all tM
he world: which came to pass in the days of Claudius. <span class="ver">29</span>And the disciples, every man according to his ability, determined to send relief unto the brethren that dwelt in Jud
a: <span class="ver">30</span>which also they did, sending it to the elders by the hand of Barnabas and Saul.</p>
		<h2 id="c12">12</h2>
		<p> <span class="ver">1</span>Now about that time Herod the king put forth his hands to afflict certain of the church. <span class="ver">2</span>And he killed James the brother of M
John with the sword. <span class="ver">3</span>And when he saw that it pleased the Jews, he proceeded to seize Peter also. And <em>those</em> were the days of unleavened bread. <span class="ver">4</span>And when he had taken him, he put him in prison, and delivered him to four quaternions of soldiers to guard him; intending after the Passover to bring him forth to the people. <span class="ver">5</span>Peter therefore was kept in the prison: but prayer was made earnestly of the church unto God for him. <span class="M
ver">6</span>And when Herod was about to bring him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and guards before the door kept the prison. <span class="ver">7</span>And behold, an angel of the Lord stood by him, and a light shined in the cell: and he smote Peter on the side, and awoke him, saying, Rise up quickly. And his chains fell off from his hands. <span class="ver">8</span>And the angel said unto him, Gird thyself, and bind on thy sandals. And he did so. And he saith M
unto him, Cast thy garment about thee, and follow me. <span class="ver">9</span>And he went out, and followed; and he knew not that it was true which was done by the angel, but thought he saw a vision. <span class="ver">10</span>And when they were past the first and the second guard, they came unto the iron gate that leadeth into the city; which opened to them of its own accord: and they went out, and passed on through one street; and straightway the angel departed from him. <span class="ver">11</span>And when PeteM
r was come to himself, he said, Now I know of a truth, that the Lord hath sent forth his angel and delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. <span class="ver">12</span>And when he had considered <em>the thing</em>, he came to the house of Mary the mother of John whose surname was Mark; where many were gathered together and were praying. <span class="ver">13</span>And when he knocked at the door of the gate, a maid came to answer, named Rhoda. <span class="ver">14M
</span>And when she knew Peter
s voice, she opened not the gate for joy, but ran in, and told that Peter stood before the gate. <span class="ver">15</span>And they said unto her, Thou art mad. But she confidently affirmed that it was even so. And they said, It is his angel. <span class="ver">16</span>But Peter continued knocking: and when they had opened, they saw him, and were amazed. <span class="ver">17</span>But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had broM
ught him forth out of the prison. And he said, Tell these things unto James, and to the brethren. And he departed, and went to another place. <span class="ver">18</span>Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter. <span class="ver">19</span>And when Herod had sought for him, and found him not, he examined the guards, and commanded that they should be put to death. And he went down from Jud
sarea, and tarried there.</p>
		<p> <span class="ver">20</span>NoM
w he was highly displeased with them of Tyre and Sidon: and they came with one accord to him, and, having made Blastus the king
s chamberlain their friend, they asked for peace, because their country was fed from the king
s country. <span class="ver">21</span>And upon a set day Herod arrayed himself in royal apparel, and sat on the throne, and made an oration unto them. <span class="ver">22</span>And the people shouted, <em>saying</em>, The voice of a god, and not of a man. <span class="ver">23</span>And immediM
ately an angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.</p>
		<p> <span class="ver">24</span>But the word of God grew and multiplied.</p>
		<p> <span class="ver">25</span>And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministration, taking with them John whose surname was Mark.</p>
		<h2 id="c13">13</h2>
		<p> <span class="ver">1</span>Now there were at Antioch, in the church that was <em>there</em>, prophets and teaM
chers, Barnabas, and Symeon that was called Niger, and Lucius of Cyrene, and Manaen the foster-brother of Herod the tetrarch, and Saul. <span class="ver">2</span>And as they ministered to the Lord, and fasted, the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them. <span class="ver">3</span>Then, when they had fasted and prayed and laid their hands on them, they sent them away.</p>
		<p> <span class="ver">4</span>So they, being sent forth by the Holy Spirit, went down to SeleM
ucia; and from thence they sailed to Cyprus. <span class="ver">5</span>And when they were at Salamis, they proclaimed the word of God in the synagogues of the Jews: and they had also John as their attendant. <span class="ver">6</span>And when they had gone through the whole island unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus; <span class="ver">7</span>who was with the proconsul, Sergius Paulus, a man of understanding. The same called unto him Barnabas and Saul, and soM
ught to hear the word of God. <span class="ver">8</span>But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith. <span class="ver">9</span>But Saul, who is also <em>called</em> Paul, filled with the Holy Spirit, fastened his eyes on him, <span class="ver">10</span>and said, O full of all guile and all villany, thou son of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? <span class="ver">1M
1</span>And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. <span class="ver">12</span>Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord.</p>
		<p> <span class="ver">13</span>Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia: and John departed from them and returned tM
o Jerusalem. <span class="ver">14</span>But they, passing through from Perga, came to Antioch of Pisidia; and they went into the synagogue on the sabbath day, and sat down. <span class="ver">15</span>And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on. <span class="ver">16</span>And Paul stood up, and beckoning with the hand said,</p>
		<p>Men of Israel, and ye that fear God, hearken: <span class="M
ver">17</span>The God of this people Israel chose our fathers, and exalted the people when they sojourned in the land of Egypt, and with a high arm led he them forth out of it. <span class="ver">18</span>And for about the time of forty years as a nursing-father bare he them in the wilderness. <span class="ver">19</span>And when he had destroyed seven nations in the land of Canaan, he gave <em>them</em> their land for an inheritance, for about four hundred and fifty years: <span class="ver">20</span>and after these M
things he gave <em>them</em> judges until Samuel the prophet. <span class="ver">21</span>And afterward they asked for a king: and God gave unto them Saul the son of Kish, a man of the tribe of Benjamin, for the space of forty years. <span class="ver">22</span>And when he had removed him, he raised up David to be their king; to whom also he bare witness and said, I have found David the son of Jesse, a man after my heart, who shall do all my will. <span class="ver">23</span>Of this man
s seed hath God according to M
promise brought unto Israel a Saviour, Jesus; <span class="ver">24</span>when John had first preached before his coming the baptism of repentance to all the people of Israel. <span class="ver">25</span>And as John was fulfilling his course, he said, What suppose ye that I am? I am not <em>he</em>. But behold, there cometh one after me the shoes of whose feet I am not worthy to unloose. <span class="ver">26</span>Brethren, children of the stock of Abraham, and those among you that fear God, to us is the word of thisM
 salvation sent forth. <span class="ver">27</span>For they that dwell in Jerusalem, and their rulers, because they knew him not, nor the voices of the prophets which are read every sabbath, fulfilled <em>them</em> by condemning <em>him</em>. <span class="ver">28</span>And though they found no cause of death <em>in him</em>, yet asked they of Pilate that he should be slain. <span class="ver">29</span>And when they had fulfilled all things that were written of him, they took him down from the tree, and laid him in a M
tomb. <span class="ver">30</span>But God raised him from the dead: <span class="ver">31</span>and he was seen for many days of them that came up with him from Galilee to Jerusalem, who are now his witnesses unto the people. <span class="ver">32</span>And we bring you good tidings of the promise made unto the fathers, <span class="ver">33</span>that God hath fulfilled the same unto our children, in that he raised up Jesus; as also it is written in the second psalm, Thou art my Son, this day have I begotten thee. <spM
an class="ver">34</span>And as concerning that he raised him up from the dead, now no more to return to corruption, he hath spoken on this wise, I will give you the holy and sure <em>blessings</em> of David. <span class="ver">35</span>Because he saith also in another <em>psalm</em>, Thou wilt not give thy Holy One to see corruption. <span class="ver">36</span>For David, after he had in his own generation served the counsel of God, fell asleep, and was laid unto his fathers, and saw corruption: <span class="ver">37<M
/span>but he whom God raised up saw no corruption. <span class="ver">38</span>Be it known unto you therefore, brethren, that through this man is proclaimed unto you remission of sins: <span class="ver">39</span>and by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses. <span class="ver">40</span>Beware therefore, lest that come upon <em>you</em> which is spoken in the prophets:</p>
		<p class="q"> <span class="ver">41</span>Behold, ye despisers, and M
wonder, and perish;</p>
		<p class="q">For I work a work in your days,</p>
		<p class="q">A work which ye shall in no wise believe, if one declare it unto you.</p>
		<p> <span class="ver">42</span>And as they went out, they besought that these words might be spoken to them the next sabbath. <span class="ver">43</span>Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God.</p>
		<p> <span class="M
ver">44</span>And the next sabbath almost the whole city was gathered together to hear the word of God. <span class="ver">45</span>But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed. <span class="ver">46</span>And Paul and Barnabas spake out boldly, and said, It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you, and judge yourselves unworthy of eternal life, lo, we turn to the GentilM
es. <span class="ver">47</span>For so hath the Lord commanded us, <em>saying</em>,</p>
		<p class="q">I have set thee for a light of the Gentiles,</p>
		<p class="q">That thou shouldest be for salvation unto the uttermost part of the earth.</p>
		<p class="mm"> <span class="ver">48</span>And as the Gentiles heard this, they were glad, and glorified the word of God: and as many as were ordained to eternal life believed. <span class="ver">49</span>And the word of the Lord was spread abroad throughout all the regioM
n. <span class="ver">50</span>But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and cast them out of their borders. <span class="ver">51</span>But they shook off the dust of their feet against them, and came unto Iconium. <span class="ver">52</span>And the disciples were filled with joy and with the Holy Spirit.</p>
		<h2 id="c14">14</h2>
		<p> <span class="ver">1</span>And it came to pass in Iconium that they enteredM
 together into the synagogue of the Jews, and so spake that a great multitude both of Jews and of Greeks believed. <span class="ver">2</span>But the Jews that were disobedient stirred up the souls of the Gentiles, and made them evil affected against the brethren. <span class="ver">3</span>Long time therefore they tarried <em>there</em> speaking boldly in the Lord, who bare witness unto the word of his grace, granting signs and wonders to be done by their hands. <span class="ver">4</span>But the multitude of the citM
y was divided; and part held with the Jews, and part with the apostles. <span class="ver">5</span>And when there was made an onset both of the Gentiles and of the Jews with their rulers, to treat them shamefully and to stone them, <span class="ver">6</span>they became aware of it, and fled unto the cities of Lycaonia, Lystra and Derbe, and the region round about: <span class="ver">7</span>and there they preached the gospel.</p>
		<p> <span class="ver">8</span>And at Lystra there sat a certain man, impotent in his M
feet, a cripple from his mother
s womb, who never had walked. <span class="ver">9</span>The same heard Paul speaking: who, fastening his eyes upon him, and seeing that he had faith to be made whole, <span class="ver">10</span>said with a loud voice, Stand upright on thy feet. And he leaped up and walked. <span class="ver">11</span>And when the multitude saw what Paul had done, they lifted up their voice, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. <span class="ver">12</sM
pan>And they called Barnabas, Jupiter; and Paul, Mercury, because he was the chief speaker. <span class="ver">13</span>And the priest of Jupiter whose <em>temple</em> was before the city, brought oxen and garlands unto the gates, and would have done sacrifice with the multitudes. <span class="ver">14</span>But when the apostles, Barnabas and Paul, heard of it, they rent their garments, and sprang forth among the multitude, crying out <span class="ver">15</span>and saying, Sirs, why do ye these things? We also are mM
en of like passions with you, and bring you good tidings, that ye should turn from these vain things unto a living God, who made the heaven and the earth and the sea, and all that in them is: <span class="ver">16</span>who in the generations gone by suffered all the nations to walk in their own ways. <span class="ver">17</span>And yet he left not himself without witness, in that he did good and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness. <span class="ver">18</span>AnM
d with these sayings scarce restrained they the multitudes from doing sacrifice unto them.</p>
		<p> <span class="ver">19</span>But there came Jews thither from Antioch and Iconium: and having persuaded the multitudes, they stoned Paul, and dragged him out of the city, supposing that he was dead. <span class="ver">20</span>But as the disciples stood round about him, he rose up, and entered into the city: and on the morrow he went forth with Barnabas to Derbe. <span class="ver">21</span>And when they had preached tM
he gospel to that city, and had made many disciples, they returned to Lystra, and to Iconium, and to Antioch, <span class="ver">22</span>confirming the souls of the disciples, exhorting them to continue in the faith, and that through many tribulations we must enter into the kingdom of God. <span class="ver">23</span>And when they had appointed for them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they had believed. <span class="ver">24</span>And they passed through PM
isidia, and came to Pamphylia. <span class="ver">25</span>And when they had spoken the word in Perga, they went down to Attalia; <span class="ver">26</span>and thence they sailed to Antioch, from whence they had been committed to the grace of God for the work which they had fulfilled. <span class="ver">27</span>And when they were come, and had gathered the church together, they rehearsed all things that God had done with them, and that he had opened a door of faith unto the Gentiles. <span class="ver">28</span>And M
they tarried no little time with the disciples.</p>
		<h2 id="c15">15</h2>
		<p> <span class="ver">1</span>And certain men came down from Jud
a and taught the brethren, <em>saying</em>, Except ye be circumcised after the custom of Moses, ye cannot be saved. <span class="ver">2</span>And when Paul and Barnabas had no small dissension and questioning with them, <em>the brethren</em> appointed that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this questiM
on. <span class="ver">3</span>They therefore, being brought on their way by the church, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. <span class="ver">4</span>And when they were come to Jerusalem, they were received of the church and the apostles and the elders, and they rehearsed all things that God had done with them. <span class="ver">5</span>But there rose up certain of the sect of the Pharisees who believed, saying, It is M
needful to circumcise them, and to charge them to keep the law of Moses.</p>
		<p> <span class="ver">6</span>And the apostles and the elders were gathered together to consider of this matter. <span class="ver">7</span>And when there had been much questioning, Peter rose up, and said unto them,</p>
		<p>Brethren, ye know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. <span class="ver">8</span>And God, who knoweth the heart, bare them M
witness, giving them the Holy Spirit, even as he did unto us; <span class="ver">9</span>and he made no distinction between us and them, cleansing their hearts by faith. <span class="ver">10</span>Now therefore why make ye trial of God, that ye should put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear? <span class="ver">11</span>But we believe that we shall be saved through the grace of the Lord Jesus, in like manner as they.</p>
		<p> <span class="ver">12</span>And all theM
 multitude kept silence; and they hearkened unto Barnabas and Paul rehearsing what signs and wonders God had wrought among the Gentiles through them. <span class="ver">13</span>And after they had held their peace, James answered, saying,</p>
		<p>Brethren, hearken unto me: <span class="ver">14</span>Symeon hath rehearsed how first God visited the Gentiles, to take out of them a people for his name. <span class="ver">15</span>And to this agree the words of the prophets; as it is written,</p>
		<p class="q"> <span M
class="ver">16</span>After these things I will return,</p>
		<p class="q">And I will build again the tabernacle of David, which is fallen;</p>
		<p class="q">And I will build again the ruins thereof,</p>
		<p class="q">And I will set it up:</p>
		<p class="q"> <span class="ver">17</span>That the residue of men may seek after the Lord,</p>
		<p class="q">And all the Gentiles, upon whom my name is called,</p>
		<p class="q"> <span class="ver">18</span>Saith the Lord, who maketh these things known from of old.</M
		<p class="mm"> <span class="ver">19</span>Wherefore my judgment is, that we trouble not them that from among the Gentiles turn to God; <span class="ver">20</span>but that we write unto them, that they abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood. <span class="ver">21</span>For Moses from generations of old hath in every city them that preach him, being read in the synagogues every sabbath.</p>
		<p> <span class="ver">22</span>Then it seemed good to thM
e apostles and the elders, with the whole church, to choose men out of their company, and send them to Antioch with Paul and Barnabas; <em>namely</em>, Judas called Barsabbas, and Silas, chief men among the brethren: <span class="ver">23</span>and they wrote <em>thus</em> by them, The apostles and the elders, brethren, unto the brethren who are of the Gentiles in Antioch and Syria and Cilicia, greeting: <span class="ver">24</span>Forasmuch as we have heard that certain who went out from us have troubled you with woM
rds, subverting your souls; to whom we gave no commandment; <span class="ver">25</span>it seemed good unto us, having come to one accord, to choose out men and send them unto you with our beloved Barnabas and Paul, <span class="ver">26</span>men that have hazarded their lives for the name of our Lord Jesus Christ. <span class="ver">27</span>We have sent therefore Judas and Silas, who themselves also shall tell you the same things by word of mouth. <span class="ver">28</span>For it seemed good to the Holy Spirit, anM
d to us, to lay upon you no greater burden than these necessary things: <span class="ver">29</span>that ye abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, it shall be well with you. Fare ye well.</p>
		<p> <span class="ver">30</span>So they, when they were dismissed, came down to Antioch; and having gathered the multitude together, they delivered the epistle. <span class="ver">31</span>And when they had read it, they rejoicM
ed for the consolation. <span class="ver">32</span>And Judas and Silas, being themselves also prophets, exhorted the brethren with many words, and confirmed them. <span class="ver">33</span>And after they had spent some time <em>there</em>, they were dismissed in peace from the brethren unto those that had sent them forth. <span class="ver">34</span> *  <span class="ver">35</span>But Paul and Barnabas tarried in Antioch, teaching and preaching the word of the Lord, with many others also.</p>
		<p> <span class="verM
">36</span>And after some days Paul said unto Barnabas, Let us return now and visit the brethren in every city wherein we proclaimed the word of the Lord, <em>and see</em> how they fare. <span class="ver">37</span>And Barnabas was minded to take with them John also, who was called Mark. <span class="ver">38</span>But Paul thought not good to take with them him who withdrew from them from Pamphylia, and went not with them to the work. <span class="ver">39</span>And there arose a sharp contention, so that they partedM
 asunder one from the other, and Barnabas took Mark with him, and sailed away unto Cyprus: <span class="ver">40</span>but Paul chose Silas, and went forth, being commended by the brethren to the grace of the Lord. <span class="ver">41</span>And he went through Syria and Cilicia, confirming the churches.</p>
		<p class="note"><span class="note-m">*</span>
			Some ancient authorites insert, with variations, v. 34.
			But it seemed good unto Silas to abide there.
		<h2 id="c16">16</h2>
n class="ver">1</span>And he came also to Derbe and to Lystra: and behold, a certain disciple was there, named Timothy, the son of a Jewess that believed; but his father was a Greek. <span class="ver">2</span>The same was well reported of by the brethren that were at Lystra and Iconium. <span class="ver">3</span>Him would Paul have to go forth with him; and he took and circumcised him because of the Jews that were in those parts: for they all knew that his father was a Greek. <span class="ver">4</span>And as they wM
ent on their way through the cities, they delivered them the decrees to keep which had been ordained of the apostles and elders that were at Jerusalem. <span class="ver">5</span>So the churches were strengthened in the faith, and increased in number daily.</p>
		<p> <span class="ver">6</span>And they went through the region of Phrygia and Galatia, having been forbidden of the Holy Spirit to speak the word in Asia; <span class="ver">7</span>and when they were come over against Mysia, they assayed to go into BithyniM
a; and the Spirit of Jesus suffered them not; <span class="ver">8</span>and passing by Mysia, they came down to Troas. <span class="ver">9</span>And a vision appeared to Paul in the night: There was a man of Macedonia standing, beseeching him, and saying, Come over into Macedonia, and help us. <span class="ver">10</span>And when he had seen the vision, straightway we sought to go forth into Macedonia, concluding that God had called us to preach the gospel unto them.</p>
		<p> <span class="ver">11</span>Setting saiM
l therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis; <span class="ver">12</span>and from thence to Philippi, which is a city of Macedonia, the first of the district, a <em>Roman</em> colony: and we were in this city tarrying certain days. <span class="ver">13</span>And on the sabbath day we went forth without the gate by a river side, where we supposed there was a place of prayer; and we sat down, and spake unto the women that were come together. <span class="ver">14</M
span>And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshipped God, heard us: whose heart the Lord opened to give heed unto the things which were spoken by Paul. <span class="ver">15</span>And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide <em>there</em>. And she constrained us.</p>
		<p> <span class="ver">16</span>And it came to pass, as we were going to the place of prayer, tM
hat a certain maid having a spirit of divination met us, who brought her masters much gain by soothsaying. <span class="ver">17</span>The same following after Paul and us cried out, saying, These men are servants of the Most High God, who proclaim unto you the way of salvation. <span class="ver">18</span>And this she did for many days. But Paul, being sore troubled, turned and said to the spirit, I charge thee in the name of Jesus Christ to come out of her. And it came out that very hour.</p>
		<p> <span class="veM
r">19</span>But when her masters saw that the hope of their gain was gone, they laid hold on Paul and Silas, and dragged them into the marketplace before the rulers, <span class="ver">20</span>and when they had brought them unto the magistrates, they said, These men, being Jews, do exceedingly trouble our city, <span class="ver">21</span>and set forth customs which it is not lawful for us to receive, or to observe, being Romans. <span class="ver">22</span>And the multitude rose up together against them: and the magM
istrates rent their garments off them, and commanded to beat them with rods. <span class="ver">23</span>And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely: <span class="ver">24</span>who, having received such a charge, cast them into the inner prison, and made their feet fast in the stocks. <span class="ver">25</span>But about midnight Paul and Silas were praying and singing hymns unto God, and the prisoners were listening to them; <span class="ver">26M
</span>and suddenly there was a great earthquake, so that the foundations of the prison-house were shaken: and immediately all the doors were opened; and every one
s bands were loosed. <span class="ver">27</span>And the jailor, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped. <span class="ver">28</span>But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. <span class="ver">29</span>And hM
e called for lights and sprang in, and, trembling for fear, fell down before Paul and Silas, <span class="ver">30</span>and brought them out and said, Sirs, what must I do to be saved? <span class="ver">31</span>And they said, Believe on the Lord Jesus, and thou shalt be saved, thou and thy house. <span class="ver">32</span>And they spake the word of the Lord unto him, with all that were in his house. <span class="ver">33</span>And he took them the same hour of the night, and washed their stripes; and was baptized,M
 he and all his, immediately. <span class="ver">34</span>And he brought them up into his house, and set food before them, and rejoiced greatly, with all his house, having believed in God.</p>
		<p> <span class="ver">35</span>But when it was day, the magistrates sent the serjeants, saying, Let those men go. <span class="ver">36</span>And the jailor reported the words to Paul, <em>saying</em>, The magistrates have sent to let you go: now therefore come forth, and go in peace. <span class="ver">37</span>But Paul saidM
 unto them, They have beaten us publicly, uncondemned, men that are Romans, and have cast us into prison; and do they now cast us out privily? nay verily; but let them come themselves and bring us out. <span class="ver">38</span>And the serjeants reported these words unto the magistrates: and they feared when they heard that they were Romans; <span class="ver">39</span>and they came and besought them; and when they had brought them out, they asked them to go away from the city. <span class="ver">40</span>And they wM
ent out of the prison, and entered into <em>the house of</em> Lydia: and when they had seen the brethren, they comforted them, and departed.</p>
		<h2 id="c17">17</h2>
		<p> <span class="ver">1</span>Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: <span class="ver">2</span>and Paul, as his custom was, went in unto them, and for three sabbath days reasoned with them from the scriptures, <span class="ver">3</span>opening and alleging that it bM
ehooved the Christ to suffer, and to rise again from the dead; and that this Jesus, whom, <em>said he</em>, I proclaim unto you, is the Christ. <span class="ver">4</span>And some of them were persuaded, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. <span class="ver">5</span>But the Jews, being moved with jealousy, took unto them certain vile fellows of the rabble, and gathering a crowd, set the city on an uproar; and assaulting the house of Jason, tM
hey sought to bring them forth to the people. <span class="ver">6</span>And when they found them not, they dragged Jason and certain brethren before the rulers of the city, crying, These that have turned the world upside down are come hither also; <span class="ver">7</span>whom Jason hath received: and these all act contrary to the decrees of C
sar, saying that there is another king, <em>one</em> Jesus. <span class="ver">8</span>And they troubled the multitude and the rulers of the city, when they heard these thinM
gs. <span class="ver">9</span>And when they had taken security from Jason and the rest, they let them go.</p>
		<p> <span class="ver">10</span>And the brethren immediately sent away Paul and Silas by night unto Beroea: who when they were come thither went into the synagogue of the Jews. <span class="ver">11</span>Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the scriptures daily, whether these things were so. <span class="ver">12</span>MaM
ny of them therefore believed; also of the Greek women of honorable estate, and of men, not a few. <span class="ver">13</span>But when the Jews of Thessalonica had knowledge that the word of God was proclaimed of Paul at Beroea also, they came thither likewise, stirring up and troubling the multitudes. <span class="ver">14</span>And then immediately the brethren sent forth Paul to go as far as to the sea: and Silas and Timothy abode there still. <span class="ver">15</span>But they that conducted Paul brought him asM
 far as Athens: and receiving a commandment unto Silas and Timothy that they should come to him with all speed, they departed.</p>
		<p> <span class="ver">16</span>Now while Paul waited for them at Athens, his spirit was provoked within him as he beheld the city full of idols. <span class="ver">17</span>So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with them that met him. <span class="ver">18</span>And certain also of the Epicurean and Stoic philosophers encM
ountered him. And some said, What would this babbler say? others, He seemeth to be a setter forth of strange gods: because he preached Jesus and the resurrection. <span class="ver">19</span>And they took hold of him, and brought him unto the Areopagus, saying, May we know what this new teaching is, which is spoken by thee? <span class="ver">20</span>For thou bringest certain strange things to our ears: we would know therefore what these things mean. <span class="ver">21</span>(Now all the Athenians and the strangerM
s sojourning there spent their time in nothing else, but either to tell or to hear some new thing.) <span class="ver">22</span>And Paul stood in the midst of the Areopagus, and said,</p>
		<p>Ye men of Athens, in all things I perceive that ye are very religious. <span class="ver">23</span>For as I passed along, and observed the objects of your worship, I found also an altar with this inscription, TO AN UNKNOWN GOD. What therefore ye worship in ignorance, this I set forth unto you. <span class="ver">24</span>The GoM
d that made the world and all things therein, he, being Lord of heaven and earth, dwelleth not in temples made with hands; <span class="ver">25</span>neither is he served by men
s hands, as though he needed anything, seeing he himself giveth to all life, and breath, and all things; <span class="ver">26</span>and he made of one every nation of men to dwell on all the face of the earth, having determined <em>their</em> appointed seasons, and the bounds of their habitation; <span class="ver">27</span>that they shoulM
d seek God, if haply they might feel after him and find him, though he is not far from each one of us: <span class="ver">28</span>for in him we live, and move, and have our being; as certain even of your own poets have said,</p>
		<p class="q">For we are also his offspring.</p>
		<p class="mm"> <span class="ver">29</span>Being then the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and device of man. <span class="ver">30</span>The times of ignorance M
therefore God overlooked; but now he commandeth men that they should all everywhere repent: <span class="ver">31</span>inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.</p>
		<p> <span class="ver">32</span>Now when they heard of the resurrection of the dead, some mocked; but others said, We will hear thee concerning this yet again. <span class="ver">33</span>M
Thus Paul went out from among them. <span class="ver">34</span>But certain men clave unto him, and believed: among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.</p>
		<h2 id="c18">18</h2>
		<p> <span class="ver">1</span>After these things he departed from Athens, and came to Corinth. <span class="ver">2</span>And he found a certain Jew named Aquila, a man of Pontus by race, lately come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to deM
part from Rome: and he came unto them; <span class="ver">3</span>and because he was of the same trade, he abode with them, and they wrought; for by their trade they were tentmakers. <span class="ver">4</span>And he reasoned in the synagogue every sabbath, and persuaded Jews and Greeks.</p>
		<p> <span class="ver">5</span>But when Silas and Timothy came down from Macedonia, Paul was constrained by the word, testifying to the Jews that Jesus was the Christ. <span class="ver">6</span>And when they opposed themselves M
and blasphemed, he shook out his raiment and said unto them, Your blood <em>be</em> upon your own heads; I am clean: from henceforth I will go unto the Gentiles. <span class="ver">7</span>And he departed thence, and went into the house of a certain man named Titus Justus, one that worshipped God, whose house joined hard to the synagogue. <span class="ver">8</span>And Crispus, the ruler of the synagogue, believed in the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. <span cM
lass="ver">9</span>And the Lord said unto Paul in the night by a vision, Be not afraid, but speak and hold not thy peace: <span class="ver">10</span>for I am with thee, and no man shall set on thee to harm thee: for I have much people in this city. <span class="ver">11</span>And he dwelt <em>there</em> a year and six months, teaching the word of God among them.</p>
		<p> <span class="ver">12</span>But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgM
ment-seat, <span class="ver">13</span>saying, This man persuadeth men to worship God contrary to the law. <span class="ver">14</span>But when Paul was about to open his mouth, Gallio said unto the Jews, If indeed it were a matter of wrong or of wicked villany, O ye Jews, reason would that I should bear with you: <span class="ver">15</span>but if they are questions about words and names and your own law, look to it yourselves; I am not minded to be a judge of these matters. <span class="ver">16</span>And he drove thM
em from the judgment-seat. <span class="ver">17</span>And they all laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of these things.</p>
		<p> <span class="ver">18</span>And Paul, having tarried after this yet many days, took his leave of the brethren, and sailed thence for Syria, and with him Priscilla and Aquila: having shorn his head in Cenchre
; for he had a vow. <span class="ver">19</span>And they came to Ephesus, and he left them there: butM
 he himself entered into the synagogue, and reasoned with the Jews. <span class="ver">20</span>And when they asked him to abide a longer time, he consented not; <span class="ver">21</span>but taking his leave of them, and saying, I will return again unto you if God will, he set sail from Ephesus.</p>
		<p> <span class="ver">22</span>And when he had landed at C
sarea, he went up and saluted the church, and went down to Antioch. <span class="ver">23</span>And having spent some time <em>there</em>, he departed, and M
went through the region of Galatia, and Phrygia, in order, establishing all the disciples.</p>
		<p> <span class="ver">24</span>Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus; and he was mighty in the scriptures. <span class="ver">25</span>This man had been instructed in the way of the Lord; and being fervent in spirit, he spake and taught accurately the things concerning Jesus, knowing only the baptism of John: <span class="ver">26</span>and he began to speak boldly in tM
he synagogue. But when Priscilla and Aquila heard him, they took him unto them, and expounded unto him the way of God more accurately. <span class="ver">27</span>And when he was minded to pass over into Achaia, the brethren encouraged him, and wrote to the disciples to receive him: and when he was come, he helped them much that had believed through grace; <span class="ver">28</span>for he powerfully confuted the Jews, <em>and that</em> publicly, showing by the scriptures that Jesus was the Christ.</p>
		<p> <span class="ver">1</span>And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper country came to Ephesus, and found certain disciples: <span class="ver">2</span>and he said unto them, Did ye receive the Holy Spirit when ye believed? And they <em>said</em> unto him, Nay, we did not so much as hear whether the Holy Spirit was <em>given</em>. <span class="ver">3</span>And he said, Into what then were ye baptized? And they said, Into John
s baptism. <span classM
="ver">4</span>And Paul said, John baptized with the baptism of repentance, saying unto the people that they should believe on him that should come after him, that is, on Jesus. <span class="ver">5</span>And when they heard this, they were baptized into the name of the Lord Jesus. <span class="ver">6</span>And when Paul had laid his hands upon them, the Holy Spirit came on them; and they spake with tongues, and prophesied. <span class="ver">7</span>And they were in all about twelve men.</p>
		<p> <span class="ver"M
>8</span>And he entered into the synagogue, and spake boldly for the space of three months, reasoning and persuading <em>as to</em> the things concerning the kingdom of God. <span class="ver">9</span>But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus. <span class="ver">10</span>And this continued for the space of two years; so that all they that dwelt in Asia heard the word of the LM
ord, both Jews and Greeks. <span class="ver">11</span>And God wrought special miracles by the hands of Paul: <span class="ver">12</span>insomuch that unto the sick were carried away from his body handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out. <span class="ver">13</span>But certain also of the strolling Jews, exorcists, took upon them to name over them that had the evil spirits the name of the Lord Jesus, saying, I adjure you by Jesus whom Paul preacheth. <span class="veM
r">14</span>And there were seven sons of one Sceva, a Jew, a chief priest, who did this. <span class="ver">15</span>And the evil spirit answered and said unto them, Jesus I know, and Paul I know; but who are ye? <span class="ver">16</span>And the man in whom the evil spirit was leaped on them, and mastered both of them, and prevailed against them, so that they fled out of that house naked and wounded. <span class="ver">17</span>And this became known to all, both Jews and Greeks, that dwelt at Ephesus; and fear fellM
 upon them all, and the name of the Lord Jesus was magnified. <span class="ver">18</span>Many also of them that had believed came, confessing, and declaring their deeds. <span class="ver">19</span>And not a few of them that practised magical arts brought their books together and burned them in the sight of all; and they counted the price of them, and found it fifty thousand pieces of silver. <span class="ver">20</span>So mightily grew the word of the Lord and prevailed.</p>
		<p> <span class="ver">21</span>Now aftM
er these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. <span class="ver">22</span>And having sent into Macedonia two of them that ministered unto him, Timothy and Erastus, he himself stayed in Asia for a while.</p>
		<p> <span class="ver">23</span>And about that time there arose no small stir concerning the Way. <span class="ver">24</span>For a certain man named Demetrius, a silversmith, whM
o made silver shrines of Diana, brought no little business unto the craftsmen; <span class="ver">25</span>whom he gathered together, with the workmen of like occupation, and said, Sirs, ye know that by this business we have our wealth. <span class="ver">26</span>And ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they are no gods, that are made with hands: <span class="ver">27</span>and not only is there danger that this oM
ur trade come into disrepute; but also that the temple of the great goddess Diana be made of no account, and that she should even be deposed from her magnificence whom all Asia and the world worshippeth. <span class="ver">28</span>And when they heard this they were filled with wrath, and cried out, saying, Great <em>is</em> Diana of the Ephesians. <span class="ver">29</span>And the city was filled with the confusion: and they rushed with one accord into the theatre, having seized Gaius and Aristarchus, men of MacedM
s companions in travel. <span class="ver">30</span>And when Paul was minded to enter in unto the people, the disciples suffered him not. <span class="ver">31</span>And certain also of the Asiarchs, being his friends, sent unto him and besought him not to adventure himself into the theatre. <span class="ver">32</span>Some therefore cried one thing, and some another: for the assembly was in confusion; and the more part knew not wherefore they were come together. <span class="ver">33</span>And they broughM
t Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made a defence unto the people. <span class="ver">34</span>But when they perceived that he was a Jew, all with one voice about the space of two hours cried out, Great <em>is</em> Diana of the Ephesians. <span class="ver">35</span>And when the townclerk had quieted the multitude, he saith, Ye men of Ephesus, what man is there who knoweth not that the city of the Ephesians is temple-keeper of the greatM
 Diana, and of the <em>image</em> which fell down from Jupiter? <span class="ver">36</span>Seeing then that these things cannot be gainsaid, ye ought to be quiet, and to do nothing rash. <span class="ver">37</span>For ye have brought <em>hither</em> these men, who are neither robbers of temples nor blasphemers of our goddess. <span class="ver">38</span>If therefore Demetrius, and the craftsmen that are with him, have a matter against any man, the courts are open, and there are proconsuls: let them accuse one anotheM
r. <span class="ver">39</span>But if ye seek anything about other matters, it shall be settled in the regular assembly. <span class="ver">40</span>For indeed we are in danger to be accused concerning this day
s riot, there being no cause <em>for it</em>: and as touching it we shall not be able to give account of this concourse. <span class="ver">41</span>And when he had thus spoken, he dismissed the assembly.</p>
		<h2 id="c20">20</h2>
		<p> <span class="ver">1</span>And after the uproar ceased, Paul having senM
t for the disciples and exhorted them, took leave of them, and departed to go into Macedonia. <span class="ver">2</span>And when he had gone through those parts, and had given them much exhortation, he came into Greece. <span class="ver">3</span>And when he had spent three months <em>there</em>, and a plot was laid against him by the Jews as he was about to set sail for Syria, he determined to return through Macedonia. <span class="ver">4</span>And there accompanied him as far as Asia, Sopater of Beroea, <em>the soM
n</em> of Pyrrhus; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and of Asia, Tychicus and Trophimus. <span class="ver">5</span>But these had gone before, and were waiting for us at Troas. <span class="ver">6</span>And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we tarried seven days.</p>
		<p> <span class="ver">7</span>And upon the first day of the week, when we were gathered together to break bread, Paul dM
iscoursed with them, intending to depart on the morrow; and prolonged his speech until midnight. <span class="ver">8</span>And there were many lights in the upper chamber where we were gathered together. <span class="ver">9</span>And there sat in the window a certain young man named Eutychus, borne down with deep sleep; and as Paul discoursed yet longer, being borne down by his sleep he fell down from the third story, and was taken up dead. <span class="ver">10</span>And Paul went down, and fell on him, and embraciM
ng him said, Make ye no ado; for his life is in him. <span class="ver">11</span>And when he was gone up, and had broken the bread, and eaten, and had talked with them a long while, even till break of day, so he departed. <span class="ver">12</span>And they brought the lad alive, and were not a little comforted.</p>
		<p> <span class="ver">13</span>But we, going before to the ship, set sail for Assos, there intending to take in Paul: for so had he appointed, intending himself to go by land. <span class="ver">14</spM
an>And when he met us at Assos, we took him in, and came to Mitylene. <span class="ver">15</span>And sailing from thence, we came the following day over against Chios; and the next day we touched at Samos; and the day after we came to Miletus. <span class="ver">16</span>For Paul had determined to sail past Ephesus, that he might not have to spend time in Asia; for he was hastening, if it were possible for him, to be at Jerusalem the day of Pentecost.</p>
		<p> <span class="ver">17</span>And from Miletus he sent toM
 Ephesus, and called to him the elders of the church. <span class="ver">18</span>And when they were come to him, he said unto them,</p>
		<p>Ye yourselves know, from the first day that I set foot in Asia, after what manner I was with you all the time, <span class="ver">19</span>serving the Lord with all lowliness of mind, and with tears, and with trials which befell me by the plots of the Jews; <span class="ver">20</span>how I shrank not from declaring unto you anything that was profitable, and teaching you publicM
ly, and from house to house, <span class="ver">21</span>testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ. <span class="ver">22</span>And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: <span class="ver">23</span>save that the Holy Spirit testifieth unto me in every city, saying that bonds and afflictions abide me. <span class="ver">24</span>But I hold not my life of any account as dear unto myself, so that I M
may accomplish my course, and the ministry which I received from the Lord Jesus, to testify the gospel of the grace of God. <span class="ver">25</span>And now, behold, I know that ye all, among whom I went about preaching the kingdom, shall see my face no more. <span class="ver">26</span>Wherefore I testify unto you this day, that I am pure from the blood of all men. <span class="ver">27</span>For I shrank not from declaring unto you the whole counsel of God. <span class="ver">28</span>Take heed unto yourselves, anM
d to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood. <span class="ver">29</span>I know that after my departing grievous wolves shall enter in among you, not sparing the flock; <span class="ver">30</span>and from among your own selves shall men arise, speaking perverse things, to draw away the disciples after them. <span class="ver">31</span>Wherefore watch ye, remembering that by the space of three years I ceased not to admonish evM
ery one night and day with tears. <span class="ver">32</span>And now I commend you to God, and to the word of his grace, which is able to build <em>you</em> up, and to give <em>you</em> the inheritance among all them that are sanctified. <span class="ver">33</span>I coveted no man
s silver, or gold, or apparel. <span class="ver">34</span>Ye yourselves know that these hands ministered unto my necessities, and to them that were with me. <span class="ver">35</span>In all things I gave you an example, that so laborinM
g ye ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, It is more blessed to give than to receive.</p>
		<p> <span class="ver">36</span>And when he had thus spoken, he kneeled down and prayed with them all. <span class="ver">37</span>And they all wept sore, and fell on Paul
s neck and kissed him, <span class="ver">38</span>sorrowing most of all for the word which he had spoken, that they should behold his face no more. And they brought him on his way unto the ship.</p>
	<h2 id="c21">21</h2>
		<p> <span class="ver">1</span>And when it came to pass that we were parted from them and had set sail, we came with a straight course unto Cos, and the next day unto Rhodes, and from thence unto Patara: <span class="ver">2</span>and having found a ship crossing over unto Phoenicia, we went aboard, and set sail. <span class="ver">3</span>And when we had come in sight of Cyprus, leaving it on the left hand, we sailed unto Syria, and landed at Tyre; for there the ship was to unlade her burden.M
 <span class="ver">4</span>And having found the disciples, we tarried there seven days: and these said to Paul through the Spirit, that he should not set foot in Jerusalem. <span class="ver">5</span>And when it came to pass that we had accomplished the days, we departed and went on our journey; and they all, with wives and children, brought us on our way till we were out of the city: and kneeling down on the beach, we prayed, and bade each other farewell; <span class="ver">6</span>and we went on board the ship, butM
 they returned home again.</p>
		<p> <span class="ver">7</span>And when we had finished the voyage from Tyre, we arrived at Ptolemais; and we saluted the brethren, and abode with them one day. <span class="ver">8</span>And on the morrow we departed, and came unto C
sarea: and entering into the house of Philip the evangelist, who was one of the seven, we abode with him. <span class="ver">9</span>Now this man had four virgin daughters, who prophesied. <span class="ver">10</span>And as we tarried there some days, thM
ere came down from Jud
a a certain prophet, named Agabus. <span class="ver">11</span>And coming to us, and taking Paul
s girdle, he bound his own feet and hands, and said, Thus saith the Holy Spirit, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles. <span class="ver">12</span>And when we heard these things, both we and they of that place besought him not to go up to Jerusalem. <span class="ver">13</span>Then Paul answered, What do ye, weepiM
ng and breaking my heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. <span class="ver">14</span>And when he would not be persuaded, we ceased, saying, The will of the Lord be done.</p>
		<p> <span class="ver">15</span>And after these days we took up our baggage and went up to Jerusalem. <span class="ver">16</span>And there went with us also <em>certain</em> of the disciples from C
sarea, bringing <em>with them</em> one Mnason of Cyprus, an early disciple, witM
h whom we should lodge.</p>
		<p> <span class="ver">17</span>And when we were come to Jerusalem, the brethren received us gladly. <span class="ver">18</span>And the day following Paul went in with us unto James; and all the elders were present. <span class="ver">19</span>And when he had saluted them, he rehearsed one by one the things which God had wrought among the Gentiles through his ministry. <span class="ver">20</span>And they, when they heard it, glorified God; and they said unto him, Thou seest, brother, hoM
w many thousands there are among the Jews of them that have believed; and they are all zealous for the law: <span class="ver">21</span>and they have been informed concerning thee, that thou teachest all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children, neither to walk after the customs. <span class="ver">22</span>What is it therefore? they will certainly hear that thou art come. <span class="ver">23</span>Do therefore this that we say to thee: We have four men thatM
 have a vow on them; <span class="ver">24</span>these take, and purify thyself with them, and be at charges for them, that they may shave their heads: and all shall know that there is no truth in the things whereof they have been informed concerning thee; but that thou thyself also walkest orderly, keeping the law. <span class="ver">25</span>But as touching the Gentiles that have believed, we wrote, giving judgment that they should keep themselves from things sacrificed to idols, and from blood, and from what is stM
rangled, and from fornication. <span class="ver">26</span>Then Paul took the men, and the next day purifying himself with them went into the temple, declaring the fulfilment of the days of purification, until the offering was offered for every one of them.</p>
		<p> <span class="ver">27</span>And when the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him, <span class="ver">28</span>crying out, Men of Israel, help: This is the mM
an that teacheth all men everywhere against the people, and the law, and this place; and moreover he brought Greeks also into the temple, and hath defiled this holy place. <span class="ver">29</span>For they had before seen with him in the city Trophimus the Ephesian, whom they supposed that Paul had brought into the temple. <span class="ver">30</span>And all the city was moved, and the people ran together; and they laid hold on Paul, and dragged him out of the temple: and straightway the doors were shut. <span claM
ss="ver">31</span>And as they were seeking to kill him, tidings came up to the chief captain of the band, that all Jerusalem was in confusion. <span class="ver">32</span>And forthwith he took soldiers and centurions, and ran down upon them: and they, when they saw the chief captain and the soldiers, left off beating Paul. <span class="ver">33</span>Then the chief captain came near, and laid hold on him, and commanded him to be bound with two chains; and inquired who he was, and what he had done. <span class="ver">3M
4</span>And some shouted one thing, some another, among the crowd: and when he could not know the certainty for the uproar, he commanded him to be brought into the castle. <span class="ver">35</span>And when he came upon the stairs, so it was that he was borne of the soldiers for the violence of the crowd; <span class="ver">36</span>for the multitude of the people followed after, crying out, Away with him.</p>
		<p> <span class="ver">37</span>And as Paul was about to be brought into the castle, he saith unto the cM
hief captain, May I say something unto thee? And he said, Dost thou know Greek? <span class="ver">38</span>Art thou not then the Egyptian, who before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins? <span class="ver">39</span>But Paul said, I am a Jew, of Tarsus in Cilicia, a citizen of no mean city: and I beseech thee, give me leave to speak unto the people. <span class="ver">40</span>And when he had given him leave, Paul, standing on the stairs, beckoned wiM
th the hand unto the people; and when there was made a great silence, he spake unto them in the Hebrew language, saying,</p>
		<h2 id="c22">22</h2>
		<p> <span class="ver">1</span>Brethren and fathers, hear ye the defence which I now make unto you.</p>
		<p> <span class="ver">2</span>And when they heard that he spake unto them in the Hebrew language, they were the more quiet: and he saith,</p>
		<p> <span class="ver">3</span>I am a Jew, born in Tarsus of Cilicia, but brought up in this city, at the feet of GamaM
liel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as ye all are this day: <span class="ver">4</span>and I persecuted this Way unto the death, binding and delivering into prisons both men and women. <span class="ver">5</span>As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and journeyed to Damascus to bring them also that were there unto Jerusalem in bonds to be punished. <span claM
ss="ver">6</span>And it came to pass, that, as I made my journey, and drew nigh unto Damascus, about noon, suddenly there shone from heaven a great light round about me. <span class="ver">7</span>And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? <span class="ver">8</span>And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. <span class="ver">9</span>And they that were with me beheld indeed the light, but they heard noM
t the voice of him that spake to me. <span class="ver">10</span>And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do. <span class="ver">11</span>And when I could not see for the glory of that light, being led by the hand of them that were with me I came into Damascus. <span class="ver">12</span>And one Ananias, a devout man according to the law, well reported of by all the Jews that dwelt there, <sM
pan class="ver">13</span>came unto me, and standing by me said unto me, Brother Saul, receive thy sight. And in that very hour I looked up on him. <span class="ver">14</span>And he said, The God of our fathers hath appointed thee to know his will, and to see the Righteous One, and to hear a voice from his mouth. <span class="ver">15</span>For thou shalt be a witness for him unto all men of what thou hast seen and heard. <span class="ver">16</span>And now why tarriest thou? arise, and be baptized, and wash away thy M
sins, calling on his name. <span class="ver">17</span>And it came to pass, that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance, <span class="ver">18</span>and saw him saying unto me, Make haste, and get thee quickly out of Jerusalem; because they will not receive of thee testimony concerning me. <span class="ver">19</span>And I said, Lord, they themselves know that I imprisoned and beat in every synagogue them that believed on thee: <span class="ver">20</span>and when the M
blood of Stephen thy witness was shed, I also was standing by, and consenting, and keeping the garments of them that slew him. <span class="ver">21</span>And he said unto me, Depart: for I will send thee forth far hence unto the Gentiles.</p>
		<p> <span class="ver">22</span>And they gave him audience unto this word; and they lifted up their voice, and said, Away with such a fellow from the earth: for it is not fit that he should live. <span class="ver">23</span>And as they cried out, and threw off their garments,M
 and cast dust into the air, <span class="ver">24</span>the chief captain commanded him to be brought into the castle, bidding that he should be examined by scourging, that he might know for what cause they so shouted against him. <span class="ver">25</span>And when they had tied him up with the thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned? <span class="ver">26</span>And when the centurion heard it, he went to the chief captain and told hM
im, saying, What art thou about to do? for this man is a Roman. <span class="ver">27</span>And the chief captain came and said unto him, Tell me, art thou a Roman? And he said, Yea. <span class="ver">28</span>And the chief captain answered, With a great sum obtained I this citizenship. And Paul said, But I am <em>a Roman</em> born. <span class="ver">29</span>They then that were about to examine him straightway departed from him: and the chief captain also was afraid when he knew that he was a Roman, and because he M
		<p> <span class="ver">30</span>But on the morrow, desiring to know the certainty wherefore he was accused of the Jews, he loosed him, and commanded the chief priests and all the council to come together, and brought Paul down and set him before them.</p>
		<h2 id="c23">23</h2>
		<p> <span class="ver">1</span>And Paul, looking stedfastly on the council, said, Brethren, I have lived before God in all good conscience until this day. <span class="ver">2</span>And the high priest Ananias commandeM
d them that stood by him to smite him on the mouth. <span class="ver">3</span>Then said Paul unto him, God shall smite thee, thou whited wall: and sittest thou to judge me according to the law, and commandest me to be smitten contrary to the law? <span class="ver">4</span>And they that stood by said, Revilest thou God
s high priest? <span class="ver">5</span>And Paul said, I knew not, brethren, that he was high priest: for it is written, Thou shalt not speak evil of a ruler of thy people. <span class="ver">6</spaM
n>But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, Brethren, I am a Pharisee, a son of Pharisees: touching the hope and resurrection of the dead I am called in question. <span class="ver">7</span>And when he had so said, there arose a dissension between the Pharisees and Sadducees; and the assembly was divided. <span class="ver">8</span>For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both. <span cM
lass="ver">9</span>And there arose a great clamor: and some of the scribes of the Pharisees
 part stood up, and strove, saying, We find no evil in this man: and what if a spirit hath spoken to him, or an angel? <span class="ver">10</span>And when there arose a great dissension, the chief captain, fearing lest Paul should be torn in pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the castle.</p>
		<p> <span class="ver">11</span>And the night following thM
e Lord stood by him, and said, Be of good cheer: for as thou hast testified concerning me at Jerusalem, so must thou bear witness also at Rome.</p>
		<p> <span class="ver">12</span>And when it was day, the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul. <span class="ver">13</span>And they were more than forty that made this conspiracy. <span class="ver">14</span>And they came to the chief priests and the elders, and said, We have bouM
nd ourselves under a great curse, to taste nothing until we have killed Paul. <span class="ver">15</span>Now therefore do ye with the council signify to the chief captain that he bring him down unto you, as though ye would judge of his case more exactly: and we, before he comes near, are ready to slay him. <span class="ver">16</span>But Paul
s son heard of their lying in wait, and he came and entered into the castle and told Paul. <span class="ver">17</span>And Paul called unto him one of the centurionM
s, and said, Bring this young man unto the chief captain; for he hath something to tell him. <span class="ver">18</span>So he took him, and brought him to the chief captain, and saith, Paul the prisoner called me unto him, and asked me to bring this young man unto thee, who hath something to say to thee. <span class="ver">19</span>And the chief captain took him by the hand, and going aside asked him privately, What is it that thou hast to tell me? <span class="ver">20</span>And he said, The Jews have agreed to ask M
thee to bring down Paul to-morrow unto the council, as though thou wouldest inquire somewhat more exactly concerning him. <span class="ver">21</span>Do not thou therefore yield unto them: for there lie in wait for him of them more than forty men, who have bound themselves under a curse, neither to eat nor to drink till they have slain him: and now are they ready, looking for the promise from thee. <span class="ver">22</span>So the chief captain let the young man go, charging him, Tell no man that thou hast signifieM
d these things to me. <span class="ver">23</span>And he called unto him two of the centurions, and said, Make ready two hundred soldiers to go as far as C
sarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night: <span class="ver">24</span>and <em>he bade them</em> provide beasts, that they might set Paul thereon, and bring him safe unto Felix the governor. <span class="ver">25</span>And he wrote a letter after this form:</p>
		<p> <span class="ver">26</span>Claudius LysiasM
 unto the most excellent governor Felix, greeting. <span class="ver">27</span>This man was seized by the Jews, and was about to be slain of them, when I came upon them with the soldiers and rescued him, having learned that he was a Roman. <span class="ver">28</span>And desiring to know the cause wherefore they accused him, I brought him down unto their council: <span class="ver">29</span>whom I found to be accused about questions of their law, but to have nothing laid to his charge worthy of death or of bonds. <spaM
n class="ver">30</span>And when it was shown to me that there would be a plot against the man, I sent him to thee forthwith, charging his accusers also to speak against him before thee.</p>
		<p> <span class="ver">31</span>So the soldiers, as it was commanded them, took Paul and brought him by night to Antipatris. <span class="ver">32</span>But on the morrow they left the horsemen to go with him, and returned to the castle: <span class="ver">33</span>and they, when they came to C
sarea and delivered the letter toM
 the governor, presented Paul also before him. <span class="ver">34</span>And when he had read it, he asked of what province he was; and when he understood that he was of Cilicia, <span class="ver">35</span>I will hear thee fully, said he, when thine accusers also are come: and he commanded him to be kept in Herod
		<h2 id="c24">24</h2>
		<p> <span class="ver">1</span>And after five days the high priest Ananias came down with certain elders, and <em>with</em> an orator, one Tertullus; and they infM
ormed the governor against Paul. <span class="ver">2</span>And when he was called, Tertullus began to accuse him, saying,</p>
		<p>Seeing that by thee we enjoy much peace, and that by thy providence evils are corrected for this nation, <span class="ver">3</span>we accept it in all ways and in all places, most excellent Felix, with all thankfulness. <span class="ver">4</span>But, that I be not further tedious unto thee, I entreat thee to hear us of thy clemency a few words. <span class="ver">5</span>For we have fouM
nd this man a pestilent fellow, and a mover of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes: <span class="ver">6</span>who moreover assayed to profane the temple: on whom also we laid hold: <span class="ver">7</span> *  <span class="ver">8</span>from whom thou wilt be able, by examining him thyself, to take knowledge of all these things whereof we accuse him. <span class="ver">9</span>And the Jews also joined in the charge, affirming that these things were so.M
		<p> <span class="ver">10</span>And when the governor had beckoned unto him to speak, Paul answered,</p>
		<p>Forasmuch as I know that thou hast been of many years a judge unto this nation, I cheerfully make my defence: <span class="ver">11</span>seeing that thou canst take knowledge that it is not more than twelve days since I went up to worship at Jerusalem: <span class="ver">12</span>and neither in the temple did they find me disputing with any man or stirring up a crowd, nor in the synagogues, nor in thM
e city. <span class="ver">13</span>Neither can they prove to thee the things whereof they now accuse me. <span class="ver">14</span>But this I confess unto thee, that after the Way which they call a sect, so serve I the God of our fathers, believing all things which are according to the law, and which are written in the prophets; <span class="ver">15</span>having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust. <span class="ver">16</span>Herein IM
 also exercise myself to have a conscience void of offence toward God and men always. <span class="ver">17</span>Now after some years I came to bring alms to my nation, and offerings: <span class="ver">18</span>amidst which they found me purified in the temple, with no crowd, nor yet with tumult: but <em>there were</em> certain Jews from Asia
 <span class="ver">19</span>who ought to have been here before thee, and to make accusation, if they had aught against me. <span class="ver">20</span>Or else let these men tM
hemselves say what wrong-doing they found when I stood before the council, <span class="ver">21</span>except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question before you this day.</p>
		<p> <span class="ver">22</span>But Felix, having more exact knowledge concerning the Way, deferred them, saying, When Lysias the chief captain shall come down, I will determine your matter. <span class="ver">23</span>And he gave order to the centurion that he sM
hould be kept in charge, and should have indulgence; and not to forbid any of his friends to minister unto him.</p>
		<p> <span class="ver">24</span>But after certain days, Felix came with Drusilla, his wife, who was a Jewess, and sent for Paul, and heard him concerning the faith in Christ Jesus. <span class="ver">25</span>And as he reasoned of righteousness, and self-control, and the judgment to come, Felix was terrified, and answered, Go thy way for this time; and when I have a convenient season, I will call theM
e unto me. <span class="ver">26</span>He hoped withal that money would be given him of Paul: wherefore also he sent for him the oftener, and communed with him. <span class="ver">27</span>But when two years were fulfilled, Felix was succeeded by Porcius Festus; and desiring to gain favor with the Jews, Felix left Paul in bonds.</p>
		<p class="note"><span class="note-m">*</span>
			Some ancient authorities insert
			and we would have judged him according to our law. But the chief captain Lysias came, andM
 with great violence took him away out of our hands, commanding his accusers to come before thee.
		<h2 id="c25">25</h2>
		<p> <span class="ver">1</span>Festus therefore, having come into the province, after three days went up to Jerusalem from C
sarea. <span class="ver">2</span>And the chief priests and the principal men of the Jews informed him against Paul; and they besought him, <span class="ver">3</span>asking a favor against him, that he would send for him to Jerusalem; laying a plot to kill him onM
 the way. <span class="ver">4</span>Howbeit Festus answered, that Paul was kept in charge at C
sarea, and that he himself was about to depart <em>thither</em> shortly. <span class="ver">5</span>Let them therefore, saith he, that are of power among you go down with me, and if there is anything amiss in the man, let them accuse him.</p>
		<p> <span class="ver">6</span>And when he had tarried among them not more than eight or ten days, he went down unto C
sarea; and on the morrow he sat on the judgment-seat, and coM
mmanded Paul to be brought. <span class="ver">7</span>And when he was come, the Jews that had come down from Jerusalem stood round about him, bringing against him many and grievous charges which they could not prove; <span class="ver">8</span>while Paul said in his defence, Neither against the law of the Jews, nor against the temple, nor against C
sar, have I sinned at all. <span class="ver">9</span>But Festus, desiring to gain favor with the Jews, answered Paul and said, Wilt thou go up to Jerusalem, and there beM
 judged of these things before me? <span class="ver">10</span>But Paul said, I am standing before C
s judgment-seat, where I ought to be judged: to the Jews have I done no wrong, as thou also very well knowest. <span class="ver">11</span>If then I am a wrong-doer, and have committed anything worthy of death, I refuse not to die; but if none of those things is <em>true</em> whereof these accuse me, no man can give me up unto them. I appeal unto C
sar. <span class="ver">12</span>Then Festus, when he had confeM
rred with the council, answered, Thou hast appealed unto C
sar shalt thou go.</p>
		<p> <span class="ver">13</span>Now when certain days were passed, Agrippa the king and Bernice arrived at C
sarea, and saluted Festus. <span class="ver">14</span>And as they tarried there many days, Festus laid Paul
s case before the king, saying, There is a certain man left a prisoner by Felix; <span class="ver">15</span>about whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed <emM
>me</em>, asking for sentence against him. <span class="ver">16</span>To whom I answered, that it is not the custom of the Romans to give up any man, before that the accused have the accusers face to face, and have had opportunity to make his defence concerning the matter laid against him. <span class="ver">17</span>When therefore they were come together here, I made no delay, but on the next day sat on the judgment-seat, and commanded the man to be brought. <span class="ver">18</span>Concerning whom, when the accuM
sers stood up, they brought no charge of such evil things as I supposed; <span class="ver">19</span>but had certain questions against him of their own religion, and of one Jesus, who was dead, whom Paul affirmed to be alive. <span class="ver">20</span>And I, being perplexed how to inquire concerning these things, asked whether he would go to Jerusalem and there be judged of these matters. <span class="ver">21</span>But when Paul had appealed to be kept for the decision of the emperor, I commanded him to be kept tilM
l I should send him to C
sar. <span class="ver">22</span>And Agrippa <em>said</em> unto Festus, I also could wish to hear the man myself. To-morrow, saith he, thou shalt hear him.</p>
		<p> <span class="ver">23</span>So on the morrow, when Agrippa was come, and Bernice, with great pomp, and they were entered into the place of hearing with the chief captains and the principal men of the city, at the command of Festus Paul was brought in. <span class="ver">24</span>And Festus saith, King Agrippa, and all men who arM
e here present with us, ye behold this man, about whom all the multitude of the Jews made suit to me, both at Jerusalem and here, crying that he ought not to live any longer. <span class="ver">25</span>But I found that he had committed nothing worthy of death: and as he himself appealed to the emperor I determined to send him. <span class="ver">26</span>Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, king Agrippa, that, after examinatiM
on had, I may have somewhat to write. <span class="ver">27</span>For it seemeth to me unreasonable, in sending a prisoner, not withal to signify the charges against him.</p>
		<h2 id="c26">26</h2>
		<p> <span class="ver">1</span>And Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth his hand, and made his defence:</p>
		<p> <span class="ver">2</span>I think myself happy, king Agrippa, that I am to make my defence before thee this day touching all the things whereof I am acM
cused by the Jews: <span class="ver">3</span>especially because thou art expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. <span class="ver">4</span>My manner of life then from my youth up, which was from the beginning among mine own nation and at Jerusalem, know all the Jews; <span class="ver">5</span>having knowledge of me from the first, if they be willing to testify, that after the straitest sect of our religion I lived a Pharisee. <span class="ver">6</M
span>And now I stand <em>here</em> to be judged for the hope of the promise made of God unto our fathers; <span class="ver">7</span>unto which <em>promise</em> our twelve tribes, earnestly serving <em>God</em> night and day, hope to attain. And concerning this hope I am accused by the Jews, O king! <span class="ver">8</span>Why is it judged incredible with you, if God doth raise the dead? <span class="ver">9</span>I verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth.M
 <span class="ver">10</span>And this I also did in Jerusalem: and I both shut up many of the saints in prisons, having received authority from the chief priests, and when they were put to death I gave my vote against them. <span class="ver">11</span>And punishing them oftentimes in all the synagogues, I strove to make them blaspheme; and being exceedingly mad against them, I persecuted them even unto foreign cities. <span class="ver">12</span>Whereupon as I journeyed to Damascus with the authority and commission ofM
 the chief priests, <span class="ver">13</span>at midday, O king, I saw on the way a light from heaven, above the brightness of the sun, shining round about me and them that journeyed with me. <span class="ver">14</span>And when we were all fallen to the earth, I heard a voice saying unto me in the Hebrew language, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the goad. <span class="ver">15</span>And I said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest. <span clM
ass="ver">16</span>But arise, and stand upon thy feet: for to this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; <span class="ver">17</span>delivering thee from the people, and from the Gentiles, unto whom I send thee, <span class="ver">18</span>to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheM
ritance among them that are sanctified by faith in me. <span class="ver">19</span>Wherefore, O king Agrippa, I was not disobedient unto the heavenly vision: <span class="ver">20</span>but declared both to them of Damascus first, and at Jerusalem, and throughout all the country of Jud
a, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance. <span class="ver">21</span>For this cause the Jews seized me in the temple, and assayed to kill me. <span class="ver">22</span>HavM
ing therefore obtained the help that is from God, I stand unto this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come; <span class="ver">23</span>how that the Christ must suffer, <em>and</em> how that he first by the resurrection of the dead should proclaim light both to the people and to the Gentiles.</p>
		<p> <span class="ver">24</span>And as he thus made his defence, Festus saith with a loud voice, Paul, thou art mad; thy much learning is turning thee maM
d. <span class="ver">25</span>But Paul saith, I am not mad, most excellent Festus; but speak forth words of truth and soberness. <span class="ver">26</span>For the king knoweth of these things, unto whom also I speak freely: for I am persuaded that none of these things is hidden from him; for this hath not been done in a corner. <span class="ver">27</span>King Agrippa, believest thou the prophets? I know that thou believest. <span class="ver">28</span>And Agrippa <em>said</em> unto Paul, With but little persuasion M
thou wouldest fain make me a Christian. <span class="ver">29</span>And Paul <em>said</em>, I would to God, that whether with little or with much, not thou only, but also all that hear me this day, might become such as I am, except these bonds.</p>
		<p> <span class="ver">30</span>And the king rose up, and the governor, and Bernice, and they that sat with them: <span class="ver">31</span>and when they had withdrawn, they spake one to another, saying, This man doeth nothing worthy of death or of bonds. <span class="M
ver">32</span>And Agrippa said unto Festus, This man might have been set at liberty, if he had not appealed unto C
		<h2 id="c27">27</h2>
		<p> <span class="ver">1</span>And when it was determined that we should sail for Italy, they delivered Paul and certain other prisoners to a centurion named Julius, of the Augustan band. <span class="ver">2</span>And embarking in a ship of Adramyttium, which was about to sail unto the places on the coast of Asia, we put to sea, Aristarchus, a Macedonian of ThessalonM
ica, being with us. <span class="ver">3</span>And the next day we touched at Sidon: and Julius treated Paul kindly, and gave him leave to go unto his friends and refresh himself. <span class="ver">4</span>And putting to sea from thence, we sailed under the lee of Cyprus, because the winds were contrary. <span class="ver">5</span>And when we had sailed across the sea which is off Cilicia and Pamphylia, we came to Myra, <em>a city</em> of Lycia. <span class="ver">6</span>And there the centurion found a ship of AlexanM
dria sailing for Italy; and he put us therein. <span class="ver">7</span>And when we had sailed slowly many days, and were come with difficulty over against Cnidus, the wind not further suffering us, we sailed under the lee of Crete, over against Salmone; <span class="ver">8</span>and with difficulty coasting along it we came unto a certain place called Fair Havens; nigh whereunto was the city of Lasea.</p>
		<p> <span class="ver">9</span>And when much time was spent, and the voyage was now dangerous, because the M
Fast was now already gone by, Paul admonished them, <span class="ver">10</span>and said unto them, Sirs, I perceive that the voyage will be with injury and much loss, not only of the lading and the ship, but also of our lives. <span class="ver">11</span>But the centurion gave more heed to the master and to the owner of the ship, than to those things which were spoken by Paul. <span class="ver">12</span>And because the haven was not commodious to winter in, the more part advised to put to sea from thence, if by any M
means they could reach Phoenix, and winter <em>there; which is</em> a haven of Crete, looking north-east and south-east. <span class="ver">13</span>And when the south wind blew softly, supposing that they had obtained their purpose, they weighed anchor and sailed along Crete, close in shore. <span class="ver">14</span>But after no long time there beat down from it a tempestuous wind, which is called Euraquilo: <span class="ver">15</span>and when the ship was caught, and could not face the wind, we gave way <em>to iM
t</em>, and were driven. <span class="ver">16</span>And running under the lee of a small island called Cauda, we were able, with difficulty, to secure the boat: <span class="ver">17</span>and when they had hoisted it up, they used helps, under-girding the ship; and, fearing lest they should be cast upon the Syrtis, they lowered the gear, and so were driven. <span class="ver">18</span>And as we labored exceedingly with the storm, the next day they began to throw <em>the freight</em> overboard; <span class="ver">19</M
span>and the third day they cast out with their own hands the tackling of the ship. <span class="ver">20</span>And when neither sun nor stars shone upon <em>us</em> for many days, and no small tempest lay on <em>us</em>, all hope that we should be saved was now taken away. <span class="ver">21</span>And when they had been long without food, then Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have set sail from Crete, and have gotten this injury and loss. <span classM
="ver">22</span>And now I exhort you to be of good cheer; for there shall be no loss of life among you, but <em>only</em> of the ship. <span class="ver">23</span>For there stood by me this night an angel of the God whose I am, whom also I serve, <span class="ver">24</span>saying, Fear not, Paul; thou must stand before C
sar: and lo, God hath granted thee all them that sail with thee. <span class="ver">25</span>Wherefore, sirs, be of good cheer: for I believe God, that it shall be even so as it hath been spoken untM
o me. <span class="ver">26</span>But we must be cast upon a certain island.</p>
		<p> <span class="ver">27</span>But when the fourteenth night was come, as we were driven to and fro in the <em>sea of</em> Adria, about midnight the sailors surmised that they were drawing near to some country: <span class="ver">28</span>and they sounded, and found twenty fathoms; and after a little space, they sounded again, and found fifteen fathoms. <span class="ver">29</span>And fearing lest haply we should be cast ashore on rockM
y ground, they let go four anchors from the stern, and wished for the day. <span class="ver">30</span>And as the sailors were seeking to flee out of the ship, and had lowered the boat into the sea, under color as though they would lay out anchors from the foreship, <span class="ver">31</span>Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved. <span class="ver">32</span>Then the soldiers cut away the ropes of the boat, and let her fall off. <span class="ver">33</span>AM
nd while the day was coming on, Paul besought them all to take some food, saying, This day is the fourteenth day that ye wait and continue fasting, having taken nothing. <span class="ver">34</span>Wherefore I beseech you to take some food: for this is for your safety: for there shall not a hair perish from the head of any of you. <span class="ver">35</span>And when he had said this, and had taken bread, he gave thanks to God in the presence of all; and he brake it, and began to eat. <span class="ver">36</span>Then M
were they all of good cheer, and themselves also took food. <span class="ver">37</span>And we were in all in the ship two hundred threescore and sixteen souls. <span class="ver">38</span>And when they had eaten enough, they lightened the ship, throwing out the wheat into the sea. <span class="ver">39</span>And when it was day, they knew not the land: but they perceived a certain bay with a beach, and they took counsel whether they could drive the ship upon it. <span class="ver">40</span>And casting off the anchors,M
 they left them in the sea, at the same time loosing the bands of the rudders; and hoisting up the foresail to the wind, they made for the beach. <span class="ver">41</span>But lighting upon a place where two seas met, they ran the vessel aground; and the foreship struck and remained unmoveable, but the stern began to break up by the violence <em>of the waves</em>. <span class="ver">42</span>And the soldiers
 counsel was to kill the prisoners, lest any <em>of them</em> should swim out, and escape. <span class="veM
r">43</span>But the centurion, desiring to save Paul, stayed them from their purpose; and commanded that they who could swim should cast themselves overboard, and get first to the land; <span class="ver">44</span>and the rest, some on planks, and some on <em>other</em> things from the ship. And so it came to pass, that they all escaped safe to the land.</p>
		<h2 id="c28">28</h2>
		<p> <span class="ver">1</span>And when we were escaped, then we knew that the island was called Melita. <span class="ver">2</span>AndM
 the barbarians showed us no common kindness: for they kindled a fire, and received us all, because of the present rain, and because of the cold. <span class="ver">3</span>But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out by reason of the heat, and fastened on his hand. <span class="ver">4</span>And when the barbarians saw the <em>venomous</em> creature hanging from his hand, they said one to another, No doubt this man is a murderer, whom, though he hath escaped from the sea,M
 yet Justice hath not suffered to live. <span class="ver">5</span>Howbeit he shook off the creature into the fire, and took no harm. <span class="ver">6</span>But they expected that he would have swollen, or fallen down dead suddenly: but when they were long in expectation and beheld nothing amiss come to him, they changed their minds, and said that he was a god.</p>
		<p> <span class="ver">7</span>Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius; who receiveM
d us, and entertained us three days courteously. <span class="ver">8</span>And it was so, that the father of Publius lay sick of fever and dysentery: unto whom Paul entered in, and prayed, and laying his hands on him healed him. <span class="ver">9</span>And when this was done, the rest also that had diseases in the island came, and were cured: <span class="ver">10</span>who also honored us with many honors; and when we sailed, they put on board such things as we needed.</p>
		<p> <span class="ver">11</span>And afM
ter three months we set sail in a ship of Alexandria which had wintered in the island, whose sign was The Twin Brothers. <span class="ver">12</span>And touching at Syracuse, we tarried there three days. <span class="ver">13</span>And from thence we made a circuit, and arrived at Rhegium: and after one day a south wind sprang up, and on the second day we came to Puteoli; <span class="ver">14</span>where we found brethren, and were entreated to tarry with them seven days: and so we came to Rome. <span class="ver">15<M
/span>And from thence the brethren, when they heard of us, came to meet us as far as The Market of Appius and The Three Taverns; whom when Paul saw, he thanked God, and took courage.</p>
		<p> <span class="ver">16</span>And when we entered into Rome, Paul was suffered to abide by himself with the soldier that guarded him.</p>
		<p> <span class="ver">17</span>And it came to pass, that after three days he called together those that were the chief of the Jews: and when they were come together, he said unto them, I, M
brethren, though I had done nothing against the people, or the customs of our fathers, yet was delivered prisoner from Jerusalem into the hands of the Romans: <span class="ver">18</span>who, when they had examined me, desired to set me at liberty, because there was no cause of death in me. <span class="ver">19</span>But when the Jews spake against it, I was constrained to appeal unto C
sar; not that I had aught whereof to accuse my nation. <span class="ver">20</span>For this cause therefore did I entreat you to seM
e and to speak with <em>me</em>: for because of the hope of Israel I am bound with this chain. <span class="ver">21</span>And they said unto him, We neither received letters from Jud
a concerning thee, nor did any of the brethren come hither and report or speak any harm of thee. <span class="ver">22</span>But we desire to hear of thee what thou thinkest: for as concerning this sect, it is known to us that everywhere it is spoken against.</p>
		<p> <span class="ver">23</span>And when they had appointed him a day, M
they came to him into his lodging in great number; to whom he expounded <em>the matter</em>, testifying the kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning till evening. <span class="ver">24</span>And some believed the things which were spoken, and some disbelieved. <span class="ver">25</span>And when they agreed not among themselves, they departed after that Paul had spoken one word, Well spake the Holy Spirit through Isaiah the prophet unto yourM
 fathers, <span class="ver">26</span>saying,</p>
		<p class="q">Go thou unto this people, and say,</p>
		<p class="q">By hearing ye shall hear, and shall in no wise understand;</p>
		<p class="q">And seeing ye shall see, and shall in no wise perceive:</p>
		<p class="q"> <span class="ver">27</span>For this people
s heart is waxed gross,</p>
		<p class="q">And their ears are dull of hearing,</p>
		<p class="q">And their eyes they have closed;</p>
		<p class="q">Lest haply they should perceive with their eyeM
		<p class="q">And hear with their ears,</p>
		<p class="q">And understand with their heart,</p>
		<p class="q">And should turn again,</p>
		<p class="q">And I should heal them.</p>
		<p class="mm"> <span class="ver">28</span>Be it known therefore unto you, that this salvation of God is sent unto the Gentiles: they will also hear. <span class="ver">29</span> * </p>
		<p> <span class="ver">30</span>And he abode two whole years in his own hired dwelling, and received all that went in unto him, <span clasM
s="ver">31</span>preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, none forbidding him.</p>
		<p class="note"><span class="note-m">*</span>
			Some ancient authorities insert v. 29:
			And when he had said these words, the Jews departed, having much disputing among themselves.
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	<title>HEBREWS</title>
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xt-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
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			<span>THE EPISTLE OF PAUL TO THE</span>
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			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
				<li><a href="#c5">5</a></lM
				<li><a href="#c6">6</a></li>
				<li><a href="#c7">7</a></li>
				<li><a href="#c8">8</a></li>
				<li><a href="#c9">9</a></li>
				<li><a href="#c10">10</a></li>
				<li><a href="#c11">11</a></li>
				<li><a href="#c12">12</a></li>
				<li><a href="#c13">13</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</span>God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, <span class="ver">2</span>hath at the end of these days M
spoken unto us in <em>his</em> Son, whom he appointed heir of all things, through whom also he made the worlds; <span class="ver">3</span>who being the effulgence of his glory, and the very image of his substance, and upholding all things by the word of his power, when he had made purification of sins, sat down on the right hand of the Majesty on high; <span class="ver">4</span>having become by so much better than the angels, as he hath inherited a more excellent name than they. <span class="ver">5</span>For unto wM
hich of the angels said he at any time,</p>
		<p class="q">Thou art my Son,</p>
		<p class="q">This day have I begotten thee?</p>
		<p class="mm">and again,</p>
		<p class="q">I will be to him a Father,</p>
		<p class="q">And he shall be to me a Son?</p>
		<p class="mm"> <span class="ver">6</span>And when he again bringeth in the firstborn into the world he saith, And let all the angels of God worship him. <span class="ver">7</span>And of the angels he saith,</p>
		<p class="q">Who maketh his angels winds,</M
		<p class="q">And his ministers a flame of fire:</p>
		<p class="mm"> <span class="ver">8</span>but of the Son <em>he saith</em>,</p>
		<p class="q">Thy throne, O God, is for ever and ever;</p>
		<p class="q">And the sceptre of uprightness is the sceptre of thy kingdom.</p>
		<p class="q"> <span class="ver">9</span>Thou hast loved righteousness, and hated iniquity;</p>
		<p class="q">Therefore God, thy God, hath anointed thee</p>
		<p class="q">With the oil of gladness above thy fellows.</p>
"mm"> <span class="ver">10</span>And,</p>
		<p class="q">Thou, Lord, in the beginning didst lay the foundation of the earth,</p>
		<p class="q">And the heavens are the works of thy hands:</p>
		<p class="q"> <span class="ver">11</span>They shall perish; but thou continuest:</p>
		<p class="q">And they all shall wax old as doth a garment;</p>
		<p class="q"> <span class="ver">12</span>And as a mantle shalt thou roll them up,</p>
		<p class="q">As a garment, and they shall be changed:</p>
		<p class="q">But thM
ou art the same,</p>
		<p class="q">And thy years shall not fail.</p>
		<p class="mm"> <span class="ver">13</span>But of which of the angels hath he said at any time,</p>
		<p class="q">Sit thou on my right hand,</p>
		<p class="q">Till I make thine enemies the footstool of thy feet?</p>
		<p class="mm"> <span class="ver">14</span>Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation?</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>ThereforeM
 we ought to give the more earnest heed to the things that were heard, lest haply we drift away <em>from them</em>. <span class="ver">2</span>For if the word spoken through angels proved stedfast, and every transgression and disobedience received a just recompense of reward; <span class="ver">3</span>how shall we escape, if we neglect so great a salvation? which having at the first been spoken through the Lord, was confirmed unto us by them that heard; <span class="ver">4</span>God also bearing witness with them, bM
oth by signs and wonders, and by manifold powers, and by gifts of the Holy Spirit, according to his own will.</p>
		<p> <span class="ver">5</span>For not unto angels did he subject the world to come, whereof we speak. <span class="ver">6</span>But one hath somewhere testified, saying,</p>
		<p class="q">What is man, that thou art mindful of him?</p>
		<p class="q">Or the son of man, that thou visitest him?</p>
		<p class="q"> <span class="ver">7</span>Thou madest him a little lower than the angels;</p>
ass="q">Thou crownedst him with glory and honor,</p>
		<p class="q">And didst set him over the works of thy hands:</p>
		<p class="q"> <span class="ver">8</span>Thou didst put all things in subjection under his feet.</p>
		<p class="mm">For in that he subjected all things unto him, he left nothing that is not subject to him. But now we see not yet all things subjected to him. <span class="ver">9</span>But we behold him who hath been made a little lower than the angels, <em>even</em> Jesus, because of the sufferiM
ng of death crowned with glory and honor, that by the grace of God he should taste of death for every <em>man</em>. <span class="ver">10</span>For it became him, for whom are all things, and through whom are all things, in bringing many sons unto glory, to make the author of their salvation perfect through sufferings. <span class="ver">11</span>For both he that sanctifieth and they that are sanctified are all of one: for which cause he is not ashamed to call them brethren, <span class="ver">12</span>saying,</p>
<p class="q">I will declare thy name unto my brethren,</p>
		<p class="q">In the midst of the congregation will I sing thy praise.</p>
		<p class="mm"> <span class="ver">13</span>And again, I will put my trust in him. And again, Behold, I and the children whom God hath given me. <span class="ver">14</span>Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to nought him that had the power of death, that is, the devil; <span M
class="ver">15</span>and might deliver all them who through fear of death were all their lifetime subject to bondage. <span class="ver">16</span>For verily not to angels doth he give help, but he giveth help to the seed of Abraham. <span class="ver">17</span>Wherefore it behooved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. <span class="ver">18</span>For in that he himself hM
ath suffered being tempted, he is able to succor them that are tempted.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>Wherefore, holy brethren, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, <em>even</em> Jesus; <span class="ver">2</span>who was faithful to him that appointed him, as also was Moses in all his house. <span class="ver">3</span>For he hath been counted worthy of more glory than Moses, by so much as he that built the house hath more honor than the M
house. <span class="ver">4</span>For every house is builded by some one; but he that built all things is God. <span class="ver">5</span>And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken; <span class="ver">6</span>but Christ as a son, over his house; whose house are we, if we hold fast our boldness and the glorying of our hope firm unto the end. <span class="ver">7</span>Wherefore, even as the Holy Spirit saith,</p>
		<p class="q">To-day iM
f ye shall hear his voice,</p>
		<p class="q"> <span class="ver">8</span>Harden not your hearts, as in the provocation,</p>
		<p class="q">Like as in the day of the trial in the wilderness,</p>
		<p class="q"> <span class="ver">9</span>Where your fathers tried <em>me</em> by proving <em>me</em>,</p>
		<p class="q">And saw my works forty years.</p>
		<p class="q"> <span class="ver">10</span>Wherefore I was displeased with this generation,</p>
		<p class="q">And said, They do always err in their heart:</p>
p class="q">But they did not know my ways;</p>
		<p class="q"> <span class="ver">11</span>As I sware in my wrath,</p>
		<p class="q">They shall not enter into my rest.</p>
		<p class="mm"> <span class="ver">12</span>Take heed, brethren, lest haply there shall be in any one of you an evil heart of unbelief, in falling away from the living God: <span class="ver">13</span>but exhort one another day by day, so long as it is called To-day; lest any one of you be hardened by the deceitfulness of sin: <span class="ver"M
>14</span>for we are become partakers of Christ, if we hold fast the beginning of our confidence firm unto the end: <span class="ver">15</span>while it is said,</p>
		<p class="q">To-day if ye shall hear his voice,</p>
		<p class="q">Harden not your hearts, as in the provocation.</p>
		<p class="mm"> <span class="ver">16</span>For who, when they heard, did provoke? nay, did not all they that came out of Egypt by Moses? <span class="ver">17</span>And with whom was he displeased forty years? was it not with them tM
hat sinned, whose bodies fell in the wilderness? <span class="ver">18</span>And to whom sware he that they should not enter into his rest, but to them that were disobedient? <span class="ver">19</span>And we see that they were not able to enter in because of unbelief.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>Let us fear therefore, lest haply, a promise being left of entering into his rest, any one of you should seem to have come short of it. <span class="ver">2</span>For indeed we have had good tiM
dings preached unto us, even as also they: but the word of hearing did not profit them, because it was not united by faith with them that heard. <span class="ver">3</span>For we who have believed do enter into that rest; even as he hath said,</p>
		<p class="q">As I sware in my wrath,</p>
		<p class="q">They shall not enter into my rest:</p>
		<p class="mm">although the works were finished from the foundation of the world. <span class="ver">4</span>For he hath said somewhere of the seventh <em>day</em> on this wM
ise, And God rested on the seventh day from all his works; <span class="ver">5</span>and in this <em>place</em> again,</p>
		<p class="q">They shall not enter into my rest.</p>
		<p class="mm"> <span class="ver">6</span>Seeing therefore it remaineth that some should enter thereinto, and they to whom the good tidings were before preached failed to enter in because of disobedience, <span class="ver">7</span>he again defineth a certain day, To-day, saying in David so long a time afterward (even as hath been said befM
		<p class="q">To-day if ye shall hear his voice,</p>
		<p class="q">Harden not your hearts.</p>
		<p class="mm"> <span class="ver">8</span>For if Joshua had given them rest, he would not have spoken afterward of another day. <span class="ver">9</span>There remaineth therefore a sabbath rest for the people of God. <span class="ver">10</span>For he that is entered into his rest hath himself also rested from his works, as God did from his. <span class="ver">11</span>Let us therefore give diligence to entM
er into that rest, that no man fall after the same example of disobedience. <span class="ver">12</span>For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart. <span class="ver">13</span>And there is no creature that is not manifest in his sight: but all things are naked and laid open before the eyes of him with whom we have to do.</p>
s="ver">14</span>Having then a great high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession. <span class="ver">15</span>For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as <em>we are, yet</em> without sin. <span class="ver">16</span>Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help <em>us</em> in time of neeM
		<h2 id="c5">5</h2>
		<p> <span class="ver">1</span>For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: <span class="ver">2</span>who can bear gently with the ignorant and erring, for that he himself also is compassed with infirmity; <span class="ver">3</span>and by reason thereof is bound, as for the people, so also for himself, to offer for sins. <span class="ver">4</span>And no man taketh the honor unM
to himself, but when he is called of God, even as was Aaron. <span class="ver">5</span>So Christ also glorified not himself to be made a high priest, but he that spake unto him,</p>
		<p class="q">Thou art my Son,</p>
		<p class="q">This day have I begotten thee:</p>
		<p class="mm"> <span class="ver">6</span>as he saith also in another <em>place</em>,</p>
		<p class="q">Thou art a priest for ever</p>
		<p class="q">After the order of Melchizedek.</p>
		<p class="mm"> <span class="ver">7</span>Who in the daysM
 of his flesh, having offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and having been heard for his godly fear, <span class="ver">8</span>though he was a Son, yet learned obedience by the things which he suffered; <span class="ver">9</span>and having been made perfect, he became unto all them that obey him the author of eternal salvation; <span class="ver">10</span>named of God a high priest after the order of Melchizedek.</p>
		<p> <span class="ver"M
>11</span>Of whom we have many things to say, and hard of interpretation, seeing ye are become dull of hearing. <span class="ver">12</span>For when by reason of the time ye ought to be teachers, ye have need again that some one teach you the rudiments of the first principles of the oracles of God; and are become such as have need of milk, and not of solid food. <span class="ver">13</span>For every one that partaketh of milk is without experience of the word of righteousness; for he is a babe. <span class="ver">14</M
span>But solid food is for fullgrown men, <em>even</em> those who by reason of use have their senses exercised to discern good and evil.</p>
		<h2 id="c6">6</h2>
		<p> <span class="ver">1</span>Wherefore leaving the doctrine of the first principles of Christ, let us press on unto perfection; not laying again a foundation of repentance from dead works, and of faith toward God, <span class="ver">2</span>of the teaching of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.M
 <span class="ver">3</span>And this will we do, if God permit. <span class="ver">4</span>For as touching those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, <span class="ver">5</span>and tasted the good word of God, and the powers of the age to come, <span class="ver">6</span>and <em>then</em> fell away, it is impossible to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. <span class="verM
">7</span>For the land which hath drunk the rain that cometh oft upon it, and bringeth forth herbs meet for them for whose sake it is also tilled, receiveth blessing from God: <span class="ver">8</span>but if it beareth thorns and thistles, it is rejected and nigh unto a curse; whose end is to be burned.</p>
		<p> <span class="ver">9</span>But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak: <span class="ver">10</span>for God is not unrighteous to forget yM
our work and the love which ye showed toward his name, in that ye ministered unto the saints, and still do minister. <span class="ver">11</span>And we desire that each one of you may show the same diligence unto the fulness of hope even to the end: <span class="ver">12</span>that ye be not sluggish, but imitators of them who through faith and patience inherit the promises.</p>
		<p> <span class="ver">13</span>For when God made promise to Abraham, since he could swear by none greater, he sware by himself, <span claM
ss="ver">14</span>saying, Surely blessing I will bless thee, and multiplying I will multiply thee. <span class="ver">15</span>And thus, having patiently endured, he obtained the promise. <span class="ver">16</span>For men swear by the greater: and in every dispute of theirs the oath is final for confirmation. <span class="ver">17</span>Wherein God, being minded to show more abundantly unto the heirs of the promise the immutability of his counsel, interposed with an oath; <span class="ver">18</span>that by two immutM
able things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay hold of the hope set before us: <span class="ver">19</span>which we have as an anchor of the soul, <em>a hope</em> both sure and stedfast and entering into that which is within the veil; <span class="ver">20</span>whither as a forerunner Jesus entered for us, having become a high priest for ever after the order of Melchizedek.</p>
		<h2 id="c7">7</h2>
		<p> <span class="ver">1</span>For this M
Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, <span class="ver">2</span>to whom also Abraham divided a tenth part of all (being first, by interpretation, King of righteousness, and then also King of Salem, which is, King of peace; <span class="ver">3</span>without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like unto the Son of God), abideth a priest continually.</p>
an class="ver">4</span>Now consider how great this man was, unto whom Abraham, the patriarch, gave a tenth out of the chief spoils. <span class="ver">5</span>And they indeed of the sons of Levi that receive the priest
s office have commandment to take tithes of the people according to the law, that is, of their brethren, though these have come out of the loins of Abraham: <span class="ver">6</span>but he whose genealogy is not counted from them hath taken tithes of Abraham, and hath blessed him that hath the promM
ises. <span class="ver">7</span>But without any dispute the less is blessed of the better. <span class="ver">8</span>And here men that die receive tithes; but there one, of whom it is witnessed that he liveth. <span class="ver">9</span>And, so to say, through Abraham even Levi, who receiveth tithes, hath paid tithes; <span class="ver">10</span>for he was yet in the loins of his father, when Melchizedek met him.</p>
		<p> <span class="ver">11</span>Now if there was perfection through the Levitical priesthood (for uM
nder it hath the people received the law), what further need <em>was there</em> that another priest should arise after the order of Melchizedek, and not be reckoned after the order of Aaron? <span class="ver">12</span>For the priesthood being changed, there is made of necessity a change also of the law. <span class="ver">13</span>For he of whom these things are said belongeth to another tribe, from which no man hath given attendance at the altar. <span class="ver">14</span>For it is evident that our Lord hath sprunM
g out of Judah; as to which tribe Moses spake nothing concerning priests. <span class="ver">15</span>And <em>what we say</em> is yet more abundantly evident, if after the likeness of Melchizedek there ariseth another priest, <span class="ver">16</span>who hath been made, not after the law of a carnal commandment, but after the power of an endless life: <span class="ver">17</span>for it is witnessed <em>of him</em>,</p>
		<p class="q">Thou art a priest for ever</p>
		<p class="q">After the order of Melchizedek.</pM
		<p class="mm"> <span class="ver">18</span>For there is a disannulling of a foregoing commandment because of its weakness and unprofitableness <span class="ver">19</span>(for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw nigh unto God. <span class="ver">20</span>And inasmuch as <em>it is</em> not without the taking of an oath <span class="ver">21</span>(for they indeed have been made priests without an oath; but he with an oath by him that saith of him,</p>
		<p class="q">The Lord sware and will not repent himself,</p>
		<p class="q">Thou art a priest for ever);</p>
		<p class="mm"> <span class="ver">22</span>by so much also hath Jesus become the surety of a better covenant. <span class="ver">23</span>And they indeed have been made priests many in number, because that by death they are hindered from continuing: <span class="ver">24</span>but he, because he abideth for ever, hath his priesthood unchangeable. <span class="ver">25</span>Wherefore also he is able to savM
e to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them.</p>
		<p> <span class="ver">26</span>For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens; <span class="ver">27</span>who needeth not daily, like those high priests, to offer up sacrifices, first for his own sins, and then for the <em>sins</em> of the people: for this he did once for all, when he offered up himself. <span class="ver">28<M
/span>For the law appointeth men high priests, having infirmity; but the word of the oath, which was after the law, <em>appointeth</em> a Son, perfected for evermore.</p>
		<h2 id="c8">8</h2>
		<p> <span class="ver">1</span>Now in the things which we are saying the chief point <em>is this</em>: We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, <span class="ver">2</span>a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. <sM
pan class="ver">3</span>For every high priest is appointed to offer both gifts and sacrifices: wherefore it is necessary that this <em>high priest</em> also have somewhat to offer. <span class="ver">4</span>Now if he were on earth, he would not be a priest at all, seeing there are those who offer the gifts according to the law; <span class="ver">5</span>who serve <em>that which is</em> a copy and shadow of the heavenly things, even as Moses is warned <em>of God</em> when he is about to make the tabernacle: for, SeeM
, saith he, that thou make all things according to the pattern that was showed thee in the mount. <span class="ver">6</span>But now hath he obtained a ministry the more excellent, by so much as he is also the mediator of a better covenant, which hath been enacted upon better promises. <span class="ver">7</span>For if that first <em>covenant</em> had been faultless, then would no place have been sought for a second. <span class="ver">8</span>For finding fault with them, he saith,</p>
		<p class="q">Behold, the daysM
 come, saith the Lord,</p>
		<p class="q">That I will make a new covenant with the house of Israel and with the house of Judah;</p>
		<p class="q"> <span class="ver">9</span>Not according to the covenant that I made with their fathers</p>
		<p class="q">In the day that I took them by the hand to lead them forth out of the land of Egypt;</p>
		<p class="q">For they continued not in my covenant,</p>
		<p class="q">And I regarded them not, saith the Lord.</p>
		<p class="q"> <span class="ver">10</span>For this iM
s the covenant that I will make with the house of Israel</p>
		<p class="q">After those days, saith the Lord;</p>
		<p class="q">I will put my laws into their mind,</p>
		<p class="q">And on their heart also will I write them:</p>
		<p class="q">And I will be to them a God,</p>
		<p class="q">And they shall be to me a people:</p>
		<p class="q"> <span class="ver">11</span>And they shall not teach every man his fellow-citizen,</p>
		<p class="q">And every man his brother, saying, Know the Lord:</p>
s="q">For all shall know me,</p>
		<p class="q">From the least to the greatest of them.</p>
		<p class="q"> <span class="ver">12</span>For I will be merciful to their iniquities,</p>
		<p class="q">And their sins will I remember no more.</p>
		<p class="mm"> <span class="ver">13</span>In that he saith, A new <em>covenant</em>, he hath made the first old. But that which is becoming old and waxeth aged is nigh unto vanishing away.</p>
		<h2 id="c9">9</h2>
		<p> <span class="ver">1</span>Now even the first <em>cM
ovenant</em> had ordinances of divine service, and its sanctuary, <em>a sanctuary</em> of this world. <span class="ver">2</span>For there was a tabernacle prepared, the first, wherein <em>were</em> the candlestick, and the table, and the showbread; which is called the Holy place. <span class="ver">3</span>And after the second veil, the tabernacle which is called the Holy of holies; <span class="ver">4</span>having a golden altar of incense, and the ark of the covenant overlaid round about with gold, wherein <em>wasM
</em> a golden pot holding the manna, and Aaron
s rod that budded, and the tables of the covenant; <span class="ver">5</span>and above it cherubim of glory overshadowing the mercy-seat; of which things we cannot now speak severally. <span class="ver">6</span>Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services; <span class="ver">7</span>but into the second the high priest alone, once in the year, not without blood, which he offereth for hiM
mself, and for the errors of the people: <span class="ver">8</span>the Holy Spirit this signifying, that the way into the holy place hath not yet been made manifest, while the first tabernacle is yet standing; <span class="ver">9</span>which <em>is</em> a figure for the time present; according to which are offered both gifts and sacrifices that cannot, as touching the conscience, make the worshipper perfect, <span class="ver">10</span> <em>being</em> only (with meats and drinks and divers washings) carnal ordinanceM
s, imposed until a time of reformation.</p>
		<p> <span class="ver">11</span>But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, <span class="ver">12</span>nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption. <span class="ver">13</span>For if the blood of goats and bulls, and the ashes of a heifM
er sprinkling them that have been defiled, sanctify unto the cleanness of the flesh: <span class="ver">14</span>how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish unto God, cleanse your conscience from dead works to serve the living God? <span class="ver">15</span>And for this cause he is the mediator of a new covenant, that a death having taken place for the redemption of the transgressions that were under the first covenant, they that have been called may receiM
ve the promise of the eternal inheritance. <span class="ver">16</span>For where a testament is, there must of necessity be the death of him that made it. <span class="ver">17</span>For a testament is of force where there hath been death: for it doth never avail while he that made it liveth. <span class="ver">18</span>Wherefore even the first <em>covenant</em> hath not been dedicated without blood. <span class="ver">19</span>For when every commandment had been spoken by Moses unto all the people according to the lawM
, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, <span class="ver">20</span>saying, This is the blood of the covenant which God commanded to you-ward. <span class="ver">21</span>Moreover the tabernacle and all the vessels of the ministry he sprinkled in like manner with the blood. <span class="ver">22</span>And according to the law, I may almost say, all things are cleansed with blood, and apart from shedding of blood theM
re is no remission.</p>
		<p> <span class="ver">23</span>It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these. <span class="ver">24</span>For Christ entered not into a holy place made with hands, like in pattern to the true; but into heaven itself, now to appear before the face of God for us: <span class="ver">25</span>nor yet that he should offer himself often, as the high priest entereth into thM
e holy place year by year with blood not his own; <span class="ver">26</span>else must he often have suffered since the foundation of the world: but now once at the end of the ages hath he been manifested to put away sin by the sacrifice of himself. <span class="ver">27</span>And inasmuch as it is appointed unto men once to die, and after this <em>cometh</em> judgment; <span class="ver">28</span>so Christ also, having been once offered to bear the sins of many, shall appear a second time, apart from sin, to them thM
at wait for him, unto salvation.</p>
		<h2 id="c10">10</h2>
		<p> <span class="ver">1</span>For the law having a shadow of the good <em>things</em> to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect them that draw nigh. <span class="ver">2</span>Else would they not have ceased to be offered? because the worshippers, having been once cleansed, would have had no more consciousness of sins. <span class="ver">3</span>But in those <em>M
sacrifices</em> there is a remembrance made of sins year by year. <span class="ver">4</span>For it is impossible that the blood of bulls and goats should take away sins. <span class="ver">5</span>Wherefore when he cometh into the world, he saith,</p>
		<p class="q">Sacrifice and offering thou wouldest not,</p>
		<p class="q">But a body didst thou prepare for me;</p>
		<p class="q"> <span class="ver">6</span>In whole burnt offerings and <em>sacrifices</em> for sin thou hadst no pleasure:</p>
		<p class="q"> <spaM
n class="ver">7</span>Then said I, Lo, I am come</p>
		<p class="q">(In the roll of the book it is written of me)</p>
		<p class="q">To do thy will, O God.</p>
		<p class="mm"> <span class="ver">8</span>Saying above, Sacrifices and offerings and whole burnt offerings and <em>sacrifices</em> for sin thou wouldest not, neither hadst pleasure therein (the which are offered according to the law), <span class="ver">9</span>then hath he said, Lo, I am come to do thy will. He taketh away the first, that he may establisM
h the second. <span class="ver">10</span>By which will we have been sanctified through the offering of the body of Jesus Christ once for all. <span class="ver">11</span>And every priest indeed standeth day by day ministering and offering oftentimes the same sacrifices, the which can never take away sins: <span class="ver">12</span>but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God; <span class="ver">13</span>henceforth expecting till his enemies be made the footstool of hM
is feet. <span class="ver">14</span>For by one offering he hath perfected for ever them that are sanctified. <span class="ver">15</span>And the Holy Spirit also beareth witness to us; for after he hath said,</p>
		<p class="q"> <span class="ver">16</span>This is the covenant that I will make with them</p>
		<p class="q">After those days, saith the Lord:</p>
		<p class="q">I will put my laws on their heart,</p>
		<p class="q">And upon their mind also will I write them;</p>
		<p class="mm"> <em>then saith he</emM
		<p class="q"> <span class="ver">17</span>And their sins and their iniquities will I remember no more.</p>
		<p class="mm"> <span class="ver">18</span>Now where remission of these is, there is no more offering for sin.</p>
		<p> <span class="ver">19</span>Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus, <span class="ver">20</span>by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; <span class="ver">21</span>and <M
em>having</em> a great priest over the house of God; <span class="ver">22</span>let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience: and having our body washed with pure water, <span class="ver">23</span>let us hold fast the confession of our hope that it waver not; for he is faithful that promised: <span class="ver">24</span>and let us consider one another to provoke unto love and good works; <span class="ver">25</span>not forsaking our own assembling togetheM
r, as the custom of some is, but exhorting <em>one another</em>; and so much the more, as ye see the day drawing nigh.</p>
		<p> <span class="ver">26</span>For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins, <span class="ver">27</span>but a certain fearful expectation of judgment, and a fierceness of fire which shall devour the adversaries. <span class="ver">28</span>A man that hath set at nought Moses
 law dieth without compassion on <em>tM
he word of</em> two or three witnesses: <span class="ver">29</span>of how much sorer punishment, think ye, shall he be judged worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant wherewith he was sanctified an unholy thing, and hath done despite unto the Spirit of grace? <span class="ver">30</span>For we know him that said, Vengeance belongeth unto me, I will recompense. And again, The Lord shall judge his people. <span class="ver">31</span>It is a fearful thing to fall intM
o the hands of the living God.</p>
		<p> <span class="ver">32</span>But call to remembrance the former days, in which, after ye were enlightened, ye endured a great conflict of sufferings; <span class="ver">33</span>partly, being made a gazingstock both by reproaches and afflictions; and partly, becoming partakers with them that were so used. <span class="ver">34</span>For ye both had compassion on them that were in bonds, and took joyfully the spoiling of your possessions, knowing that ye have for yourselves a beM
tter possession and an abiding one. <span class="ver">35</span>Cast not away therefore your boldness, which hath great recompense of reward. <span class="ver">36</span>For ye have need of patience, that, having done the will of God, ye may receive the promise.</p>
		<p class="q"> <span class="ver">37</span>For yet a very little while,</p>
		<p class="q">He that cometh shall come, and shall not tarry.</p>
		<p class="q"> <span class="ver">38</span>But my righteous one shall live by faith:</p>
		<p class="q">And M
if he shrink back, my soul hath no pleasure in him.</p>
		<p class="mm"> <span class="ver">39</span>But we are not of them that shrink back unto perdition; but of them that have faith unto the saving of the soul.</p>
		<h2 id="c11">11</h2>
		<p> <span class="ver">1</span>Now faith is assurance of <em>things</em> hoped for, a conviction of things not seen. <span class="ver">2</span>For therein the elders had witness borne to them. <span class="ver">3</span>By faith we understand that the worlds have been framed bM
y the word of God, so that what is seen hath not been made out of things which appear. <span class="ver">4</span>By faith Abel offered unto God a more excellent sacrifice than Cain, through which he had witness borne to him that he was righteous, God bearing witness in respect of his gifts: and through it he being dead yet speaketh. <span class="ver">5</span>By faith Enoch was translated that he should not see death; and he was not found, because God translated him: for he hath had witness borne to him that before M
his translation he had been well-pleasing unto God: <span class="ver">6</span>and without faith it is impossible to be well-pleasing <em>unto him</em>; for he that cometh to God must believe that he is, and <em>that</em> he is a rewarder of them that seek after him. <span class="ver">7</span>By faith Noah, being warned <em>of God</em> concerning things not seen as yet, moved with godly fear, prepared an ark to the saving of his house; through which he condemned the world, and became heir of the righteousness which M
is according to faith. <span class="ver">8</span>By faith Abraham, when he was called, obeyed to go out unto a place which he was to receive for an inheritance; and he went out, not knowing whither he went. <span class="ver">9</span>By faith he became a sojourner in the land of promise, as in a <em>land</em> not his own, dwelling in tents, with Isaac and Jacob, the heirs with him of the same promise: <span class="ver">10</span>for he looked for the city which hath the foundations, whose builder and maker is God. <sM
pan class="ver">11</span>By faith even Sarah herself received power to conceive seed when she was past age, since she counted him faithful who had promised: <span class="ver">12</span>wherefore also there sprang of one, and him as good as dead, <em>so many</em> as the stars of heaven in multitude, and as the sand, which is by the sea-shore, innumerable.</p>
		<p> <span class="ver">13</span>These all died in faith, not having received the promises, but having seen them and greeted them from afar, and having confessM
ed that they were strangers and pilgrims on the earth. <span class="ver">14</span>For they that say such things make it manifest that they are seeking after a country of their own. <span class="ver">15</span>And if indeed they had been mindful of that <em>country</em> from which they went out, they would have had opportunity to return. <span class="ver">16</span>But now they desire a better <em>country</em>, that is, a heavenly: wherefore God is not ashamed of them, to be called their God; for he hath prepared for M
		<p> <span class="ver">17</span>By faith Abraham, being tried, offered up Isaac: yea, he that had gladly received the promises was offering up his only begotten <em>son</em>; <span class="ver">18</span> <em>even he</em> to whom it was said, In Isaac shall thy seed be called: <span class="ver">19</span>accounting that God <em>is</em> able to raise up, even from the dead; from whence he did also in a figure receive him back. <span class="ver">20</span>By faith Isaac blessed Jacob and Esau, even conM
cerning things to come. <span class="ver">21</span>By faith Jacob, when he was dying, blessed each of the sons of Joseph; and worshipped, <em>leaning</em> upon the top of his staff. <span class="ver">22</span>By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones. <span class="ver">23</span>By faith Moses, when he was born, was hid three months by his parents, because they saw he was a goodly child; and they were not afraid of the kM
s commandment. <span class="ver">24</span>By faith Moses, when he was grown up, refused to be called the son of Pharaoh
s daughter; <span class="ver">25</span>choosing rather to share ill treatment with the people of God, than to enjoy the pleasures of sin for a season; <span class="ver">26</span>accounting the reproach of Christ greater riches than the treasures of Egypt: for he looked unto the recompense of reward. <span class="ver">27</span>By faith he forsook Egypt, not fearing the wrath of the king: foM
r he endured, as seeing him who is invisible. <span class="ver">28</span>By faith he kept the passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them. <span class="ver">29</span>By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were swallowed up. <span class="ver">30</span>By faith the walls of Jericho fell down, after they had been compassed about for seven days. <span class="ver">31</span>By faith Rahab the harlot perished not M
with them that were disobedient, having received the spies with peace.</p>
		<p> <span class="ver">32</span>And what shall I more say? for the time will fail me if I tell of Gideon, Barak, Samson, Jephthah; of David and Samuel and the prophets: <span class="ver">33</span>who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, <span class="ver">34</span>quenched the power of fire, escaped the edge of the sword, from weakness were made strong, waxed mighty in war, tM
urned to flight armies of aliens. <span class="ver">35</span>Women received their dead by a resurrection: and others were tortured, not accepting their deliverance; that they might obtain a better resurrection: <span class="ver">36</span>and others had trial of mockings and scourgings, yea, moreover of bonds and imprisonment: <span class="ver">37</span>they were stoned, they were sawn asunder, they were tempted, they were slain with the sword: they went about in sheepskins, in goatskins; being destitute, afflicted,M
 ill-treated <span class="ver">38</span>(of whom the world was not worthy), wandering in deserts and mountains and caves, and the holes of the earth. <span class="ver">39</span>And these all, having had witness borne to them through their faith, received not the promise, <span class="ver">40</span>God having provided some better thing concerning us, that apart from us they should not be made perfect.</p>
		<h2 id="c12">12</h2>
		<p> <span class="ver">1</span>Therefore let us also, seeing we are compassed about wiM
th so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, <span class="ver">2</span>looking unto Jesus the author and perfecter of <em>our</em> faith, who for the joy that was set before him endured the cross, despising shame, and hath sat down at the right hand of the throne of God. <span class="ver">3</span>For consider him that hath endured such gainsaying of sinners against himself, that ye wax not weary, faiM
nting in your souls. <span class="ver">4</span>Ye have not yet resisted unto blood, striving against sin: <span class="ver">5</span>and ye have forgotten the exhortation which reasoneth with you as with sons,</p>
		<p class="q">My son, regard not lightly the chastening of the Lord,</p>
		<p class="q">Nor faint when thou art reproved of him;</p>
		<p class="q"> <span class="ver">6</span>For whom the Lord loveth he chasteneth,</p>
		<p class="q">And scourgeth every son whom he receiveth.</p>
		<p class="mm"> <spM
an class="ver">7</span>It is for chastening that ye endure; God dealeth with you as with sons; for what son is there whom <em>his</em> father chasteneth not? <span class="ver">8</span>But if ye are without chastening, whereof all have been made partakers, then are ye bastards, and not sons. <span class="ver">9</span>Furthermore, we had the fathers of our flesh to chasten us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? <span class="ver">10</span>For theM
y indeed for a few days chastened <em>us</em> as seemed good to them; but he for <em>our</em> profit, that <em>we</em> may be partakers of his holiness. <span class="ver">11</span>All chastening seemeth for the present to be not joyous but grievous; yet afterward it yieldeth peaceable fruit unto them that have been exercised thereby, <em>even the fruit</em> of righteousness. <span class="ver">12</span>Wherefore lift up the hands that hang down, and the palsied knees; <span class="ver">13</span>and make straight patM
hs for your feet, that that which is lame be not turned out of the way, but rather be healed.</p>
		<p> <span class="ver">14</span>Follow after peace with all men, and the sanctification without which no man shall see the Lord: <span class="ver">15</span>looking carefully lest <em>there be</em> any man that falleth short of the grace of God; lest any root of bitterness springing up trouble <em>you</em>, and thereby the many be defiled; <span class="ver">16</span>lest <em>there be</em> any fornicator, or profane peM
rson, as Esau, who for one mess of meat sold his own birthright. <span class="ver">17</span>For ye know that even when he afterward desired to inherit the blessing, he was rejected; for he found no place for a change of mind <em>in his father</em>, though he sought it diligently with tears.</p>
		<p> <span class="ver">18</span>For ye are not come unto <em>a mount</em> that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest, <span class="ver">19</span>and the sound of a trumpM
et, and the voice of words; which <em>voice</em> they that heard entreated that no word more should be spoken unto them; <span class="ver">20</span>for they could not endure that which was enjoined, If even a beast touch the mountain, it shall be stoned; <span class="ver">21</span>and so fearful was the appearance, <em>that</em> Moses said, I exceedingly fear and quake: <span class="ver">22</span>but ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts oM
f angels, <span class="ver">23</span>to the general assembly and church of the firstborn who are enrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect, <span class="ver">24</span>and to Jesus the mediator of a new covenant, and to the blood of sprinkling that speaketh better than <em>that of</em> Abel. <span class="ver">25</span>See that ye refuse not him that speaketh. For if they escaped not when they refused him that warned <em>them</em> on earth, much more <em>shall not</eM
m> we <em>escape</em> who turn away from him that <em>warneth</em> from heaven: <span class="ver">26</span>whose voice then shook the earth: but now he hath promised, saying, Yet once more will I make to tremble not the earth only, but also the heaven. <span class="ver">27</span>And this <em>word</em>, Yet once more, signifieth the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain. <span class="ver">28</span>Wherefore, receiving a kingdom tM
hat cannot be shaken, let us have grace, whereby we may offer service well-pleasing to God with reverence and awe: <span class="ver">29</span>for our God is a consuming fire.</p>
		<h2 id="c13">13</h2>
		<p> <span class="ver">1</span>Let love of the brethren continue. <span class="ver">2</span>Forget not to show love unto strangers: for thereby some have entertained angels unawares. <span class="ver">3</span>Remember them that are in bonds, as bound with them; them that are ill-treated, as being yourselves also iM
n the body. <span class="ver">4</span> <em>Let</em> marriage <em>be</em> had in honor among all, and <em>let</em> the bed <em>be</em> undefiled: for fornicators and adulterers God will judge. <span class="ver">5</span>Be ye free from the love of money; content with such things as ye have: for himself hath said, I will in no wise fail thee, neither will I in any wise forsake thee. <span class="ver">6</span>So that with good courage we say,</p>
		<p class="q">The Lord is my helper; I will not fear:</p>
q">What shall man do unto me?</p>
		<p> <span class="ver">7</span>Remember them that had the rule over you, men that spake unto you the word of God; and considering the issue of their life, imitate their faith. <span class="ver">8</span>Jesus Christ <em>is</em> the same yesterday and to-day, <em>yea</em> and for ever. <span class="ver">9</span>Be not carried away by divers and strange teachings: for it is good that the heart be established by grace; not by meats, wherein they that occupied themselves were not profM
ited. <span class="ver">10</span>We have an altar, whereof they have no right to eat that serve the tabernacle. <span class="ver">11</span>For the bodies of those beasts whose blood is brought into the holy place by the high priest <em>as an offering</em> for sin, are burned without the camp. <span class="ver">12</span>Wherefore Jesus also, that he might sanctify the people through his own blood, suffered without the gate. <span class="ver">13</span>Let us therefore go forth unto him without the camp, bearing his rM
eproach. <span class="ver">14</span>For we have not here an abiding city, but we seek after <em>the city</em> which is to come. <span class="ver">15</span>Through him then let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his name. <span class="ver">16</span>But to do good and to communicate forget not: for with such sacrifices God is well pleased. <span class="ver">17</span>Obey them that have the rule over you, and submit <em>to them</em>: for they watchM
 in behalf of your souls, as they that shall give account; that they may do this with joy, and not with grief: for this <em>were</em> unprofitable for you.</p>
		<p> <span class="ver">18</span>Pray for us: for we are persuaded that we have a good conscience, desiring to live honorably in all things. <span class="ver">19</span>And I exhort <em>you</em> the more exceedingly to do this, that I may be restored to you the sooner.</p>
		<p> <span class="ver">20</span>Now the God of peace, who brought again from the deaM
d the great shepherd of the sheep with the blood of an eternal covenant, <em>even</em> our Lord Jesus, <span class="ver">21</span>make you perfect in every good thing to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ; to whom <em>be</em> the glory for ever and ever. Amen.</p>
		<p> <span class="ver">22</span>But I exhort you, brethren, bear with the word of exhortation: for I have written unto you in few words. <span class="ver">23</span>Know ye that our brother Timothy hM
ath been set at liberty; with whom, if he come shortly, I will see you.</p>
		<p> <span class="ver">24</span>Salute all them that have the rule over you, and all the saints. They of Italy salute you.</p>
		<p> <span class="ver">25</span>Grace be with you all. Amen.</p>
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
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	<title>MARK</title>
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anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
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 ACCORDING TO</text>
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			<span>THE GOSPEL ACCORDING TO</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
				<li><a href="#c5">5</a></li>
href="#c6">6</a></li>
				<li><a href="#c7">7</a></li>
				<li><a href="#c8">8</a></li>
				<li><a href="#c9">9</a></li>
				<li><a href="#c10">10</a></li>
				<li><a href="#c11">11</a></li>
				<li><a href="#c12">12</a></li>
				<li><a href="#c13">13</a></li>
				<li><a href="#c14">14</a></li>
				<li><a href="#c15">15</a></li>
				<li><a href="#c16">16</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</span>The beginning of the gospel of Jesus Christ, the Son of God.</p>
p> <span class="ver">2</span>Even as it is written in Isaiah the prophet,</p>
		<p class="q">Behold, I send my messenger before thy face,</p>
		<p class="q">Who shall prepare thy way;</p>
		<p class="q"> <span class="ver">3</span>The voice of one crying in the wilderness,</p>
		<p class="q">Make ye ready the way of the Lord,</p>
		<p class="q">Make his paths straight;</p>
		<p class="mm"> <span class="ver">4</span>John came, who baptized in the wilderness and preached the baptism of repentance unto remission M
of sins. <span class="ver">5</span>And there went out unto him all the country of Jud
a, and all they of Jerusalem; and they were baptized of him in the river Jordan, confessing their sins. <span class="ver">6</span>And John was clothed with camel
s hair, and <em>had</em> a leathern girdle about his loins, and did eat locusts and wild honey. <span class="ver">7</span>And he preached, saying, There cometh after me he that is mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose. <sM
pan class="ver">8</span>I baptized you in water; but he shall baptize you in the Holy Spirit.</p>
		<p> <span class="ver">9</span>And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in the Jordan. <span class="ver">10</span>And straightway coming up out of the water, he saw the heavens rent asunder, and the Spirit as a dove descending upon him: <span class="ver">11</span>and a voice came out of the heavens, Thou art my beloved Son, in thee I am well pleased.</p>
	<p> <span class="ver">12</span>And straightway the Spirit driveth him forth into the wilderness. <span class="ver">13</span>And he was in the wilderness forty days tempted of Satan; and he was with the wild beasts; and the angels ministered unto him.</p>
		<p> <span class="ver">14</span>Now after John was delivered up, Jesus came into Galilee, preaching the gospel of God, <span class="ver">15</span>and saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe in the gospel.</p>
p> <span class="ver">16</span>And passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea; for they were fishers. <span class="ver">17</span>And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. <span class="ver">18</span>And straightway they left the nets, and followed him. <span class="ver">19</span>And going on a little further, he saw James the <em>son</em> of Zebedee, and John his brother, who also were in the boat mending tM
he nets. <span class="ver">20</span>And straightway he called them: and they left their father Zebedee in the boat with the hired servants, and went after him.</p>
		<p> <span class="ver">21</span>And they go into Capernaum; and straightway on the sabbath day he entered into the synagogue and taught. <span class="ver">22</span>And they were astonished at his teaching: for he taught them as having authority, and not as the scribes. <span class="ver">23</span>And straightway there was in their synagogue a man with aM
n unclean spirit; and he cried out, <span class="ver">24</span>saying, What have we to do with thee, Jesus thou Nazarene? art thou come to destroy us? I know thee who thou art, the Holy One of God. <span class="ver">25</span>And Jesus rebuked him, saying, Hold thy peace, and come out of him. <span class="ver">26</span>And the unclean spirit, tearing him and crying with a loud voice, came out of him. <span class="ver">27</span>And they were all amazed, insomuch that they questioned among themselves, saying, What is M
this? a new teaching! with authority he commandeth even the unclean spirits, and they obey him. <span class="ver">28</span>And the report of him went out straightway everywhere into all the region of Galilee round about.</p>
		<p> <span class="ver">29</span>And straightway, when they were come out of the synagogue, they came into the house of Simon and Andrew, with James and John. <span class="ver">30</span>Now Simon
s mother lay sick of a fever; and straightway they tell him of her: <span class="ver">3M
1</span>and he came and took her by the hand, and raised her up; and the fever left her, and she ministered unto them.</p>
		<p> <span class="ver">32</span>And at even, when the sun did set, they brought unto him all that were sick, and them that were possessed with demons. <span class="ver">33</span>And all the city was gathered together at the door. <span class="ver">34</span>And he healed many that were sick with divers diseases, and cast out many demons; and he suffered not the demons to speak, because they knM
		<p> <span class="ver">35</span>And in the morning, a great while before day, he rose up and went out, and departed into a desert place, and there prayed. <span class="ver">36</span>And Simon and they that were with him followed after him; <span class="ver">37</span>and they found him, and say unto him, All are seeking thee. <span class="ver">38</span>And he saith unto them, Let us go elsewhere into the next towns, that I may preach there also; for to this end came I forth. <span class="ver">39</span>M
And he went into their synagogues throughout all Galilee, preaching and casting out demons.</p>
		<p> <span class="ver">40</span>And there cometh to him a leper, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. <span class="ver">41</span>And being moved with compassion, he stretched forth his hand, and touched him, and saith unto him, I will; be thou made clean. <span class="ver">42</span>And straightway the leprosy departed from him, and he was made clean. <spM
an class="ver">43</span>And he strictly charged him, and straightway sent him out, <span class="ver">44</span>and saith unto him, See thou say nothing to any man: but go show thyself to the priest, and offer for thy cleansing the things which Moses commanded, for a testimony unto them. <span class="ver">45</span>But he went out, and began to publish it much, and to spread abroad the matter, insomuch that Jesus could no more openly enter into a city, but was without in desert places: and they came to him from every M
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>And when he entered again into Capernaum after some days, it was noised that he was in the house. <span class="ver">2</span>And many were gathered together, so that there was no longer room <em>for them</em>, no, not even about the door: and he spake the word unto them. <span class="ver">3</span>And they come, bringing unto him a man sick of the palsy, borne of four. <span class="ver">4</span>And when they could not come nigh unto him for the crowdM
, they uncovered the roof where he was: and when they had broken it up, they let down the bed whereon the sick of the palsy lay. <span class="ver">5</span>And Jesus seeing their faith saith unto the sick of the palsy, Son, thy sins are forgiven. <span class="ver">6</span>But there were certain of the scribes sitting there, and reasoning in their hearts, <span class="ver">7</span>Why doth this man thus speak? he blasphemeth: who can forgive sins but one, <em>even</em> God? <span class="ver">8</span>And straightway JM
esus, perceiving in his spirit that they so reasoned within themselves, saith unto them, Why reason ye these things in your hearts? <span class="ver">9</span>Which is easier, to say to the sick of the palsy, Thy sins are forgiven; or to say, Arise, and take up thy bed, and walk? <span class="ver">10</span>But that ye may know that the Son of man hath authority on earth to forgive sins (he saith to the sick of the palsy), <span class="ver">11</span>I say unto thee, Arise, take up thy bed, and go unto thy house. <spaM
n class="ver">12</span>And he arose, and straightway took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.</p>
		<p> <span class="ver">13</span>And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. <span class="ver">14</span>And as he passed by, he saw Levi the <em>son</em> of Alph
us sitting at the place of toll, and he saith unto him, Follow me. And he arose and followed himM
		<p> <span class="ver">15</span>And it came to pass, that he was sitting at meat in his house, and many publicans and sinners sat down with Jesus and his disciples: for there were many, and they followed him. <span class="ver">16</span>And the scribes of the Pharisees, when they saw that he was eating with the sinners and publicans, said unto his disciples, <em>How is it</em> that he eateth and drinketh with publicans and sinners? <span class="ver">17</span>And when Jesus heard it, he saith unto them, They M
that are whole have no need of a physician, but they that are sick: I came not to call the righteous, but sinners.</p>
		<p> <span class="ver">18</span>And John
s disciples and the Pharisees were fasting: and they come and say unto him, Why do John
s disciples and the disciples of the Pharisees fast, but thy disciples fast not? <span class="ver">19</span>And Jesus said unto them, Can the sons of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannotM
 fast. <span class="ver">20</span>But the days will come, when the bridegroom shall be taken away from them, and then will they fast in that day. <span class="ver">21</span>No man seweth a piece of undressed cloth on an old garment: else that which should fill it up taketh from it, the new from the old, and a worse rent is made. <span class="ver">22</span>And no man putteth new wine into old wine-skins; else the wine will burst the skins, and the wine perisheth, and the skins: but <em>they put</em> new wine into frM
		<p> <span class="ver">23</span>And it came to pass, that he was going on the sabbath day through the grainfields; and his disciples began, as they went, to pluck the ears. <span class="ver">24</span>And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful? <span class="ver">25</span>And he said unto them, Did ye never read what David did, when he had need, and was hungry, he, and they that were with him? <span class="ver">26</span>How he entered into thM
e house of God when Abiathar was high priest, and ate the showbread, which it is not lawful to eat save for the priests, and gave also to them that were with him? <span class="ver">27</span>And he said unto them, The sabbath was made for man, and not man for the sabbath: <span class="ver">28</span>so that the Son of man is lord even of the sabbath.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>And he entered again into the synagogue; and there was a man there who had his hand withered. <span class="verM
">2</span>And they watched him, whether he would heal him on the sabbath day; that they might accuse him. <span class="ver">3</span>And he saith unto the man that had his hand withered, Stand forth. <span class="ver">4</span>And he saith unto them, Is it lawful on the sabbath day to do good, or to do harm? to save a life, or to kill? But they held their peace. <span class="ver">5</span>And when he had looked round about on them with anger, being grieved at the hardening of their heart, he saith unto the man, StretcM
h forth thy hand. And he stretched it forth; and his hand was restored. <span class="ver">6</span>And the Pharisees went out, and straightway with the Herodians took counsel against him, how they might destroy him.</p>
		<p> <span class="ver">7</span>And Jesus with his disciples withdrew to the sea: and a great multitude from Galilee followed; and from Jud
a, <span class="ver">8</span>and from Jerusalem, and from Idum
a, and beyond the Jordan, and about Tyre and Sidon, a great multitude, hearing what great thingM
s he did, came unto him. <span class="ver">9</span>And he spake to his disciples, that a little boat should wait on him because of the crowd, lest they should throng him: <span class="ver">10</span>for he had healed many; insomuch that as many as had plagues pressed upon him that they might touch him. <span class="ver">11</span>And the unclean spirits, whensoever they beheld him, fell down before him, and cried, saying, Thou art the Son of God. <span class="ver">12</span>And he charged them much that they should noM
t make him known.</p>
		<p> <span class="ver">13</span>And he goeth up into the mountain, and calleth unto him whom he himself would; and they went unto him. <span class="ver">14</span>And he appointed twelve, that they might be with him, and that he might send them forth to preach, <span class="ver">15</span>and to have authority to cast out demons: <span class="ver">16</span>and Simon he surnamed Peter; <span class="ver">17</span>and James the <em>son</em> of Zebedee, and John the brother of James; and them he sM
urnamed Boanerges, which is, Sons of thunder: <span class="ver">18</span>and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the <em>son</em> of Alph
us, and Simon the Canan
an, <span class="ver">19</span>and Judas Iscariot, who also betrayed him.</p>
		<p>And he cometh into a house. <span class="ver">20</span>And the multitude cometh together again, so that they could not so much as eat bread. <span class="ver">21</span>And when his friends heard it, they went out to lay hM
old on him: for they said, He is beside himself. <span class="ver">22</span>And the scribes that came down from Jerusalem said, He hath Beelzebub, and, By the prince of the demons casteth he out the demons. <span class="ver">23</span>And he called them unto him, and said unto them in parables, How can Satan cast out Satan? <span class="ver">24</span>And if a kingdom be divided against itself, that kingdom cannot stand. <span class="ver">25</span>And if a house be divided against itself, that house will not be able M
to stand. <span class="ver">26</span>And if Satan hath risen up against himself, and is divided, he cannot stand, but hath an end. <span class="ver">27</span>But no one can enter into the house of the strong <em>man</em>, and spoil his goods, except he first bind the strong <em>man</em>; and then he will spoil his house. <span class="ver">28</span>Verily I say unto you, All their sins shall be forgiven unto the sons of men, and their blasphemies wherewith soever they shall blaspheme: <span class="ver">29</span>but M
whosoever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin: <span class="ver">30</span>because they said, He hath an unclean spirit.</p>
		<p> <span class="ver">31</span>And there come his mother and his brethren; and, standing without, they sent unto him, calling him. <span class="ver">32</span>And a multitude was sitting about him; and they say unto him, Behold, thy mother and thy brethren without seek for thee. <span class="ver">33</span>And he answereth them, and M
saith, Who is my mother and my brethren? <span class="ver">34</span>And looking round on them that sat round about him, he saith, Behold, my mother and my brethren! <span class="ver">35</span>For whosoever shall do the will of God, the same is my brother, and sister, and mother.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>And again he began to teach by the sea side. And there is gathered unto him a very great multitude, so that he entered into a boat, and sat in the sea; and all the multitude were byM
 the sea on the land. <span class="ver">2</span>And he taught them many things in parables, and said unto them in his teaching, <span class="ver">3</span>Hearken: Behold, the sower went forth to sow: <span class="ver">4</span>and it came to pass, as he sowed, some <em>seed</em> fell by the way side, and the birds came and devoured it. <span class="ver">5</span>And other fell on the rocky <em>ground</em>, where it had not much earth; and straightway it sprang up, because it had no deepness of earth: <span class="verM
">6</span>and when the sun was risen, it was scorched; and because it had no root, it withered away. <span class="ver">7</span>And other fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. <span class="ver">8</span>And others fell into the good ground, and yielded fruit, growing up and increasing; and brought forth, thirtyfold, and sixtyfold, and a hundredfold. <span class="ver">9</span>And he said, Who hath ears to hear, let him hear.</p>
		<p> <span class="ver">10</span>And wheM
n he was alone, they that were about him with the twelve asked of him the parables. <span class="ver">11</span>And he said unto them, Unto you is given the mystery of the kingdom of God: but unto them that are without, all things are done in parables: <span class="ver">12</span>that seeing they may see, and not perceive; and hearing they may hear, and not understand; lest haply they should turn again, and it should be forgiven them. <span class="ver">13</span>And he saith unto them, Know ye not this parable? and hoM
w shall ye know all the parables? <span class="ver">14</span>The sower soweth the word. <span class="ver">15</span>And these are they by the way side, where the word is sown; and when they have heard, straightway cometh Satan, and taketh away the word which hath been sown in them. <span class="ver">16</span>And these in like manner are they that are sown upon the rocky <em>places</em>, who, when they have heard the word, straightway receive it with joy; <span class="ver">17</span>and they have no root in themselvesM
, but endure for a while; then, when tribulation or persecution ariseth because of the word, straightway they stumble. <span class="ver">18</span>And others are they that are sown among the thorns; these are they that have heard the word, <span class="ver">19</span>and the cares of the world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. <span class="ver">20</span>And those are they that were sown upon the good ground; such as hear the word, M
and accept it, and bear fruit, thirtyfold, and sixtyfold, and a hundredfold.</p>
		<p> <span class="ver">21</span>And he said unto them, Is the lamp brought to be put under the bushel, or under the bed, <em>and</em> not to be put on the stand? <span class="ver">22</span>For there is nothing hid, save that it should be manifested; neither was <em>anything</em> made secret, but that it should come to light. <span class="ver">23</span>If any man hath ears to hear, let him hear. <span class="ver">24</span>And he said M
unto them, Take heed what ye hear: with what measure ye mete it shall be measured unto you; and more shall be given unto you. <span class="ver">25</span>For he that hath, to him shall be given: and he that hath not, from him shall be taken away even that which he hath.</p>
		<p> <span class="ver">26</span>And he said, So is the kingdom of God, as if a man should cast seed upon the earth; <span class="ver">27</span>and should sleep and rise night and day, and the seed should spring up and grow, he knoweth not how. M
<span class="ver">28</span>The earth beareth fruit of herself; first the blade, then the ear, then the full grain in the ear. <span class="ver">29</span>But when the fruit is ripe, straightway he putteth forth the sickle, because the harvest is come.</p>
		<p> <span class="ver">30</span>And he said, How shall we liken the kingdom of God? or in what parable shall we set it forth? <span class="ver">31</span>It is like a grain of mustard seed, which, when it is sown upon the earth, though it be less than all the seedM
s that are upon the earth, <span class="ver">32</span>yet when it is sown, groweth up, and becometh greater than all the herbs, and putteth out great branches; so that the birds of the heaven can lodge under the shadow thereof.</p>
		<p> <span class="ver">33</span>And with many such parables spake he the word unto them, as they were able to hear it; <span class="ver">34</span>and without a parable spake he not unto them: but privately to his own disciples he expounded all things.</p>
		<p> <span class="ver">35</sM
pan>And on that day, when even was come, he saith unto them, Let us go over unto the other side. <span class="ver">36</span>And leaving the multitude, they take him with them, even as he was, in the boat. And other boats were with him. <span class="ver">37</span>And there ariseth a great storm of wind, and the waves beat into the boat, insomuch that the boat was now filling. <span class="ver">38</span>And he himself was in the stern, asleep on the cushion: and they awake him, and say unto him, Teacher, carest thou M
not that we perish? <span class="ver">39</span>And he awoke, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. <span class="ver">40</span>And he said unto them, Why are ye fearful? have ye not yet faith? <span class="ver">41</span>And they feared exceedingly, and said one to another, Who then is this, that even the wind and the sea obey him?</p>
		<h2 id="c5">5</h2>
		<p> <span class="ver">1</span>And they came to the other side of the sea, into the couM
ntry of the Gerasenes. <span class="ver">2</span>And when he was come out of the boat, straightway there met him out of the tombs a man with an unclean spirit, <span class="ver">3</span>who had his dwelling in the tombs: and no man could any more bind him, no, not with a chain; <span class="ver">4</span>because that he had been often bound with fetters and chains, and the chains had been rent asunder by him, and the fetters broken in pieces: and no man had strength to tame him. <span class="ver">5</span>And always,M
 night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. <span class="ver">6</span>And when he saw Jesus from afar, he ran and worshipped him; <span class="ver">7</span>and crying out with a loud voice, he saith, What have I to do with thee, Jesus, thou Son of the Most High God? I adjure thee by God, torment me not. <span class="ver">8</span>For he said unto him, Come forth, thou unclean spirit, out of the man. <span class="ver">9</span>And he asked him, What is thy namM
e? And he saith unto him, My name is Legion; for we are many. <span class="ver">10</span>And he besought him much that he would not send them away out of the country. <span class="ver">11</span>Now there was there on the mountain side a great herd of swine feeding. <span class="ver">12</span>And they besought him, saying, Send us into the swine, that we may enter into them. <span class="ver">13</span>And he gave them leave. And the unclean spirits came out, and entered into the swine: and the herd rushed down the sM
teep into the sea, <em>in number</em> about two thousand; and they were drowned in the sea. <span class="ver">14</span>And they that fed them fled, and told it in the city, and in the country. And they came to see what it was that had come to pass. <span class="ver">15</span>And they come to Jesus, and behold him that was possessed with demons sitting, clothed and in his right mind, <em>even</em> him that had the legion: and they were afraid. <span class="ver">16</span>And they that saw it declared unto them how itM
 befell him that was possessed with demons, and concerning the swine. <span class="ver">17</span>And they began to beseech him to depart from their borders. <span class="ver">18</span>And as he was entering into the boat, he that had been possessed with demons besought him that he might be with him. <span class="ver">19</span>And he suffered him not, but saith unto him, Go to thy house unto thy friends, and tell them how great things the Lord hath done for thee, and <em>how</em> he had mercy on thee. <span class="vM
er">20</span>And he went his way, and began to publish in Decapolis how great things Jesus had done for him: and all men marvelled.</p>
		<p> <span class="ver">21</span>And when Jesus had crossed over again in the boat unto the other side, a great multitude was gathered unto him; and he was by the sea. <span class="ver">22</span>And there cometh one of the rulers of the synagogue, Ja
rus by name; and seeing him, he falleth at his feet, <span class="ver">23</span>and beseecheth him much, saying, My little daughterM
 is at the point of death: <em>I pray thee</em>, that thou come and lay thy hands on her, that she may be made whole, and live. <span class="ver">24</span>And he went with him; and a great multitude followed him, and they thronged him.</p>
		<p> <span class="ver">25</span>And a woman, who had an issue of blood twelve years, <span class="ver">26</span>and had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, <span class="ver">27</span>having heM
ard the things concerning Jesus, came in the crowd behind, and touched his garment. <span class="ver">28</span>For she said, If I touch but his garments, I shall be made whole. <span class="ver">29</span>And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of her plague. <span class="ver">30</span>And straightway Jesus, perceiving in himself that the power <em>proceeding</em> from him had gone forth, turned him about in the crowd, and said, Who touched my garments? <sM
pan class="ver">31</span>And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? <span class="ver">32</span>And he looked round about to see her that had done this thing. <span class="ver">33</span>But the woman fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth. <span class="ver">34</span>And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.</p>
p> <span class="ver">35</span>While he yet spake, they come from the ruler of the synagogue
s <em>house</em>, saying, Thy daughter is dead: why troublest thou the Teacher any further? <span class="ver">36</span>But Jesus, not heeding the word spoken, saith unto the ruler of the synagogue, Fear not, only believe. <span class="ver">37</span>And he suffered no man to follow with him, save Peter, and James, and John the brother of James. <span class="ver">38</span>And they come to the house of the ruler of the synagoM
gue; and he beholdeth a tumult, and <em>many</em> weeping and wailing greatly. <span class="ver">39</span>And when he was entered in, he saith unto them, Why make ye a tumult, and weep? the child is not dead, but sleepeth. <span class="ver">40</span>And they laughed him to scorn. But he, having put them all forth, taketh the father of the child and her mother and them that were with him, and goeth in where the child was. <span class="ver">41</span>And taking the child by the hand, he saith unto her, Talitha cumi; wM
hich is, being interpreted, Damsel, I say unto thee, Arise. <span class="ver">42</span>And straightway the damsel rose up, and walked; for she was twelve years old. And they were amazed straightway with a great amazement. <span class="ver">43</span>And he charged them much that no man should know this: and he commanded that <em>something</em> should be given her to eat.</p>
		<h2 id="c6">6</h2>
		<p> <span class="ver">1</span>And he went out from thence; and he cometh into his own country; and his disciples folloM
w him. <span class="ver">2</span>And when the sabbath was come, he began to teach in the synagogue: and many hearing him were astonished, saying, Whence hath this man these things? and, What is the wisdom that is given unto this man, and <em>what mean</em> such mighty works wrought by his hands? <span class="ver">3</span>Is not this the carpenter, the son of Mary, and brother of James, and Joses, and Judas, and Simon? and are not his sisters here with us? And they were offended in him. <span class="ver">4</span>AndM
 Jesus said unto them, A prophet is not without honor, save in his own country, and among his own kin, and in his own house. <span class="ver">5</span>And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. <span class="ver">6</span>And he marvelled because of their unbelief.</p>
		<p>And he went round about the villages teaching.</p>
		<p> <span class="ver">7</span>And he calleth unto him the twelve, and began to send them forth by two and two; and he gave them auM
thority over the unclean spirits; <span class="ver">8</span>and he charged them that they should take nothing for <em>their</em> journey, save a staff only; no bread, no wallet, no money in their purse; <span class="ver">9</span>but <em>to go</em> shod with sandals: and, <em>said he</em>, put not on two coats. <span class="ver">10</span>And he said unto them, Wheresoever ye enter into a house, there abide till ye depart thence. <span class="ver">11</span>And whatsoever place shall not receive you, and they hear youM
 not, as ye go forth thence, shake off the dust that is under your feet for a testimony unto them. <span class="ver">12</span>And they went out, and preached that <em>men</em> should repent. <span class="ver">13</span>And they cast out many demons, and anointed with oil many that were sick, and healed them.</p>
		<p> <span class="ver">14</span>And king Herod heard <em>thereof</em>; for his name had become known: and he said, John the Baptizer is risen from the dead, and therefore do these powers work in him. <spanM
 class="ver">15</span>But others said, It is Elijah. And others said, <em>It is</em> a prophet, <em>even</em> as one of the prophets. <span class="ver">16</span>But Herod, when he heard <em>thereof</em>, said, John, whom I beheaded, he is risen. <span class="ver">17</span>For Herod himself had sent forth and laid hold upon John, and bound him in prison for the sake of Herodias, his brother Philip
s wife; for he had married her. <span class="ver">18</span>For John said unto Herod, It is not lawful for thee to haveM
s wife. <span class="ver">19</span>And Herodias set herself against him, and desired to kill him; and she could not; <span class="ver">20</span>for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. And when he heard him, he was much perplexed; and he heard him gladly. <span class="ver">21</span>And when a convenient day was come, that Herod on his birthday made a supper to his lords, and the high captains, and the chief men of Galilee; <span class="ver">22</span>and M
when the daughter of Herodias herself came in and danced, she pleased Herod and them that sat at meat with him; and the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. <span class="ver">23</span>And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. <span class="ver">24</span>And she went out, and said unto her mother, What shall I ask? And she said, The head of John the Baptizer. <span class="ver">25</span>And she came in straigM
htway with haste unto the king, and asked, saying, I will that thou forthwith give me on a platter the head of John the Baptist. <span class="ver">26</span>And the king was exceeding sorry; but for the sake of his oaths, and of them that sat at meat, he would not reject her. <span class="ver">27</span>And straightway the king sent forth a soldier of his guard, and commanded to bring his head: and he went and beheaded him in the prison, <span class="ver">28</span>and brought his head on a platter, and gave it to theM
 damsel; and the damsel gave it to her mother. <span class="ver">29</span>And when his disciples heard <em>thereof</em>, they came and took up his corpse, and laid it in a tomb.</p>
		<p> <span class="ver">30</span>And the apostles gather themselves together unto Jesus; and they told him all things, whatsoever they had done, and whatsoever they had taught. <span class="ver">31</span>And he saith unto them, Come ye yourselves apart into a desert place, and rest a while. For there were many coming and going, and theM
y had no leisure so much as to eat. <span class="ver">32</span>And they went away in the boat to a desert place apart. <span class="ver">33</span>And <em>the people</em> saw them going, and many knew <em>them</em>, and they ran together there on foot from all the cities, and outwent them. <span class="ver">34</span>And he came forth and saw a great multitude, and he had compassion on them, because they were as sheep not having a shepherd: and he began to teach them many things. <span class="ver">35</span>And when tM
he day was now far spent, his disciples came unto him, and said, The place is desert, and the day is now far spent; <span class="ver">36</span>send them away, that they may go into the country and villages round about, and buy themselves somewhat to eat. <span class="ver">37</span>But he answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred shillings
 worth of bread, and give them to eat? <span class="ver">38</span>And he saith unto them, How many loaves have ye?M
 go <em>and</em> see. And when they knew, they say, Five, and two fishes. <span class="ver">39</span>And he commanded them that all should sit down by companies upon the green grass. <span class="ver">40</span>And they sat down in ranks, by hundreds, and by fifties. <span class="ver">41</span>And he took the five loaves and the two fishes, and looking up to heaven, he blessed, and brake the loaves; and he gave to the disciples to set before them; and the two fishes divided he among them all. <span class="ver">42</sM
pan>And they all ate, and were filled. <span class="ver">43</span>And they took up broken pieces, twelve basketfuls, and also of the fishes. <span class="ver">44</span>And they that ate the loaves were five thousand men.</p>
		<p> <span class="ver">45</span>And straightway he constrained his disciples to enter into the boat, and to go before <em>him</em> unto the other side to Bethsaida, while he himself sendeth the multitude away. <span class="ver">46</span>And after he had taken leave of them, he departed into tM
he mountain to pray. <span class="ver">47</span>And when even was come, the boat was in the midst of the sea, and he alone on the land. <span class="ver">48</span>And seeing them distressed in rowing, for the wind was contrary unto them, about the fourth watch of the night he cometh unto them, walking on the sea; and he would have passed by them: <span class="ver">49</span>but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; <span class="ver">50</span>for they all saw him, anM
d were troubled. But he straightway spake with them, and saith unto them, Be of good cheer: it is I; be not afraid. <span class="ver">51</span>And he went up unto them into the boat; and the wind ceased: and they were sore amazed in themselves; <span class="ver">52</span>for they understood not concerning the loaves, but their heart was hardened.</p>
		<p> <span class="ver">53</span>And when they had crossed over, they came to the land unto Gennesaret, and moored to the shore. <span class="ver">54</span>And when tM
hey were come out of the boat, straightway <em>the people</em> knew him, <span class="ver">55</span>and ran round about that whole region, and began to carry about on their beds those that were sick, where they heard he was. <span class="ver">56</span>And wheresoever he entered, into villages, or into cities, or into the country, they laid the sick in the marketplaces, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.</p>
		<p> <span class="ver">1</span>And there are gathered together unto him the Pharisees, and certain of the scribes, who had come from Jerusalem, <span class="ver">2</span>and had seen that some of his disciples ate their bread with defiled, that is, unwashen, hands. <span class="ver">3</span>(For the Pharisees, and all the Jews, except they wash their hands diligently, eat not, holding the tradition of the elders; <span class="ver">4</span>and <em>when they come</em> from the marketplace, except they bathe themM
selves, they eat not; and many other things there are, which they have received to hold, washings of cups, and pots, and brasen vessels.) <span class="ver">5</span>And the Pharisees and the scribes ask him, Why walk not thy disciples according to the tradition of the elders, but eat their bread with defiled hands? <span class="ver">6</span>And he said unto them, Well did Isaiah prophesy of you hypocrites, as it is written,</p>
		<p class="q">This people honoreth me with their lips,</p>
		<p class="q">But their heM
art is far from me.</p>
		<p class="q"> <span class="ver">7</span>But in vain do they worship me,</p>
		<p class="q">Teaching <em>as their</em> doctrines the precepts of men.</p>
		<p class="mm"> <span class="ver">8</span>Ye leave the commandment of God, and hold fast the tradition of men. <span class="ver">9</span>And he said unto them, Full well do ye reject the commandment of God, that ye may keep your tradition. <span class="ver">10</span>For Moses said, Honor thy father and thy mother; and, He that speakethM
 evil of father or mother, let him die the death: <span class="ver">11</span>but ye say, If a man shall say to his father or his mother, That wherewith thou mightest have been profited by me is Corban, that is to say, Given <em>to God</em>; <span class="ver">12</span>ye no longer suffer him to do aught for his father or his mother; <span class="ver">13</span>making void the word of God by your tradition, which ye have delivered: and many such like things ye do. <span class="ver">14</span>And he called to him the muM
ltitude again, and said unto them, Hear me all of you, and understand: <span class="ver">15</span>there is nothing from without the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. <span class="ver">16</span> *  <span class="ver">17</span>And when he was entered into the house from the multitude, his disciples asked of him the parable. <span class="ver">18</span>And he saith unto them, Are ye so without understanding also? Perceive ye not, that whatM
soever from without goeth into the man, <em>it</em> cannot defile him; <span class="ver">19</span>because it goeth not into his heart, but into his belly, and goeth out into the draught? <em>This he said</em>, making all meats clean. <span class="ver">20</span>And he said, That which proceedeth out of the man, that defileth the man. <span class="ver">21</span>For from within, out of the heart of men, evil thoughts proceed, fornications, thefts, murders, adulteries, <span class="ver">22</span>covetings, wickednessesM
, deceit, lasciviousness, an evil eye, railing, pride, foolishness: <span class="ver">23</span>all these evil things proceed from within, and defile the man.</p>
		<p> <span class="ver">24</span>And from thence he arose, and went away into the borders of Tyre and Sidon. And he entered into a house, and would have no man know it; and he could not be hid. <span class="ver">25</span>But straightway a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. <span class="M
ver">26</span>Now the woman was a Greek, a Syrophoenician by race. And she besought him that he would cast forth the demon out of her daughter. <span class="ver">27</span>And he said unto her, Let the children first be filled: for it is not meet to take the children
s bread and cast it to the dogs. <span class="ver">28</span>But she answered and saith unto him, Yea, Lord; even the dogs under the table eat of the children
s crumbs. <span class="ver">29</span>And he said unto her, For this saying go thy way; the M
demon is gone out of thy daughter. <span class="ver">30</span>And she went away unto her house, and found the child laid upon the bed, and the demon gone out.</p>
		<p> <span class="ver">31</span>And again he went out from the borders of Tyre, and came through Sidon unto the sea of Galilee, through the midst of the borders of Decapolis. <span class="ver">32</span>And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to lay his hand upon him. <span class="ver">33</spanM
>And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue; <span class="ver">34</span>and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. <span class="ver">35</span>And his ears were opened, and the bond of his tongue was loosed, and he spake plain. <span class="ver">36</span>And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it. <span class=M
"ver">37</span>And they were beyond measure astonished, saying, He hath done all things well; he maketh even the deaf to hear, and the dumb to speak.</p>
		<p class="note"><span class="note-m">*</span>
			Many ancient authorities insert v. 16.
			If any man hath ears to hear, let him hear.
		<h2 id="c8">8</h2>
		<p> <span class="ver">1</span>In those days, when there was again a great multitude, and they had nothing to eat, he called unto him his disciples, and saith unto tM
hem, <span class="ver">2</span>I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: <span class="ver">3</span>and if I send them away fasting to their home, they will faint on the way; and some of them are come from far. <span class="ver">4</span>And his disciples answered him, Whence shall one be able to fill these men with bread here in a desert place? <span class="ver">5</span>And he asked them, How many loaves have ye? And they said, Seven. <span class="ver"M
>6</span>And he commandeth the multitude to sit down on the ground: and he took the seven loaves, and having given thanks, he brake, and gave to his disciples, to set before them; and they set them before the multitude. <span class="ver">7</span>And they had a few small fishes: and having blessed them, he commanded to set these also before them. <span class="ver">8</span>And they ate, and were filled: and they took up, of broken pieces that remained over, seven baskets. <span class="ver">9</span>And they were aboutM
 four thousand: and he sent them away. <span class="ver">10</span>And straightway he entered into the boat with his disciples, and came into the parts of Dalmanutha.</p>
		<p> <span class="ver">11</span>And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, trying him. <span class="ver">12</span>And he sighed deeply in his spirit, and saith, Why doth this generation seek a sign? verily I say unto you, There shall no sign be given unto this generation. <span class="ver">13<M
/span>And he left them, and again entering into <em>the boat</em> departed to the other side.</p>
		<p> <span class="ver">14</span>And they forgot to take bread; and they had not in the boat with them more than one loaf. <span class="ver">15</span>And he charged them, saying, Take heed, beware of the leaven of the Pharisees and the leaven of Herod. <span class="ver">16</span>And they reasoned one with another, saying, We have no bread. <span class="ver">17</span>And Jesus perceiving it saith unto them, Why reason M
ye, because ye have no bread? do ye not yet perceive, neither understand? have ye your heart hardened? <span class="ver">18</span>Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? <span class="ver">19</span>When I brake the five loaves among the five thousand, how many baskets full of broken pieces took ye up? They say unto him, Twelve. <span class="ver">20</span>And when the seven among the four thousand, how many basketfuls of broken pieces took ye up? And they say unto him, Seven. <sM
pan class="ver">21</span>And he said unto them, Do ye not yet understand?</p>
		<p> <span class="ver">22</span>And they come unto Bethsaida. And they bring to him a blind man, and beseech him to touch him. <span class="ver">23</span>And he took hold of the blind man by the hand, and brought him out of the village; and when he had spit on his eyes, and laid his hands upon him, he asked him, Seest thou aught? <span class="ver">24</span>And he looked up, and said, I see men; for I behold <em>them</em> as trees, walkiM
ng. <span class="ver">25</span>Then again he laid his hands upon his eyes; and he looked stedfastly, and was restored, and saw all things clearly. <span class="ver">26</span>And he sent him away to his home, saying, Do not even enter into the village.</p>
		<p> <span class="ver">27</span>And Jesus went forth, and his disciples, into the villages of C
sarea Philippi: and on the way he asked his disciples, saying unto them, Who do men say that I am? <span class="ver">28</span>And they told him, saying, John the BapM
tist; and others, Elijah; but others, One of the prophets. <span class="ver">29</span>And he asked them, But who say ye that I am? Peter answereth and saith unto him, Thou art the Christ. <span class="ver">30</span>And he charged them that they should tell no man of him.</p>
		<p> <span class="ver">31</span>And he began to teach them, that the Son of man must suffer many things, and be rejected by the elders, and the chief priests, and the scribes, and be killed, and after three days rise again. <span class="ver">M
32</span>And he spake the saying openly. And Peter took him, and began to rebuke him. <span class="ver">33</span>But he turning about, and seeing his disciples, rebuked Peter, and saith, Get thee behind me, Satan; for thou mindest not the things of God, but the things of men. <span class="ver">34</span>And he called unto him the multitude with his disciples, and said unto them, If any man would come after me, let him deny himself, and take up his cross, and follow me. <span class="ver">35</span>For whosoever would M
save his life shall lose it; and whosoever shall lose his life for my sake and the gospel
s shall save it. <span class="ver">36</span>For what doth it profit a man, to gain the whole world, and forfeit his life? <span class="ver">37</span>For what should a man give in exchange for his life? <span class="ver">38</span>For whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, the Son of man also shall be ashamed of him, when he cometh in the glory of his Father with the holy angM
		<h2 id="c9">9</h2>
		<p> <span class="ver">1</span>And he said unto them, Verily I say unto you, There are some here of them that stand <em>by</em>, who shall in no wise taste of death, till they see the kingdom of God come with power.</p>
		<p> <span class="ver">2</span>And after six days Jesus taketh with him Peter, and James, and John, and bringeth them up into a high mountain apart by themselves: and he was transfigured before them; <span class="ver">3</span>and his garments became glistering, excM
eeding white, so as no fuller on earth can whiten them. <span class="ver">4</span>And there appeared unto them Elijah with Moses: and they were talking with Jesus. <span class="ver">5</span>And Peter answereth and saith to Jesus, Rabbi, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah. <span class="ver">6</span>For he knew not what to answer; for they became sore afraid. <span class="ver">7</span>And there came a cloud overshadowing them: and thereM
 came a voice out of the cloud, This is my beloved Son: hear ye him. <span class="ver">8</span>And suddenly looking round about, they saw no one any more, save Jesus only with themselves.</p>
		<p> <span class="ver">9</span>And as they were coming down from the mountain, he charged them that they should tell no man what things they had seen, save when the Son of man should have risen again from the dead. <span class="ver">10</span>And they kept the saying, questioning among themselves what the rising again from thM
e dead should mean. <span class="ver">11</span>And they asked him, saying, <em>How is it</em> that the scribes say that Elijah must first come? <span class="ver">12</span>And he said unto them, Elijah indeed cometh first, and restoreth all things: and how is it written of the Son of man, that he should suffer many things and be set at nought? <span class="ver">13</span>But I say unto you, that Elijah is come, and they have also done unto him whatsoever they would, even as it is written of him.</p>
s="ver">14</span>And when they came to the disciples, they saw a great multitude about them, and scribes questioning with them. <span class="ver">15</span>And straightway all the multitude, when they saw him, were greatly amazed, and running to him saluted him. <span class="ver">16</span>And he asked them, What question ye with them? <span class="ver">17</span>And one of the multitude answered him, Teacher, I brought unto thee my son, who hath a dumb spirit; <span class="ver">18</span>and wheresoever it taketh him,M
 it dasheth him down: and he foameth, and grindeth his teeth, and pineth away: and I spake to thy disciples that they should cast it out; and they were not able. <span class="ver">19</span>And he answereth them and saith, O faithless generation, how long shall I be with you? how long shall I bear with you? bring him unto me. <span class="ver">20</span>And they brought him unto him: and when he saw him, straightway the spirit tare him grievously; and he fell on the ground, and wallowed foaming. <span class="ver">21<M
/span>And he asked his father, How long time is it since this hath come unto him? And he said, From a child. <span class="ver">22</span>And oft-times it hath cast him both into the fire and into the waters, to destroy him: but if thou canst do anything, have compassion on us, and help us. <span class="ver">23</span>And Jesus said unto him, If thou canst! All things are possible to him that believeth. <span class="ver">24</span>Straightway the father of the child cried out, and said, I believe; help thou mine unbeliM
ef. <span class="ver">25</span>And when Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying unto him, Thou dumb and deaf spirit, I command thee, come out of him, and enter no more into him. <span class="ver">26</span>And having cried out, and torn him much, he came out: and <em>the boy</em> became as one dead; insomuch that the more part said, He is dead. <span class="ver">27</span>But Jesus took him by the hand, and raised him up; and he arose. <span class="ver">28</span>And wheM
n he was come into the house, his disciples asked him privately, <em>How is it</em> that we could not cast it out? <span class="ver">29</span>And he said unto them, This kind can come out by nothing, save by prayer.</p>
		<p> <span class="ver">30</span>And they went forth from thence, and passed through Galilee; and he would not that any man should know it. <span class="ver">31</span>For he taught his disciples, and said unto them, The Son of man is delivered up into the hands of men, and they shall kill him; and M
when he is killed, after three days he shall rise again. <span class="ver">32</span>But they understood not the saying, and were afraid to ask him.</p>
		<p> <span class="ver">33</span>And they came to Capernaum: and when he was in the house he asked them, What were ye reasoning on the way? <span class="ver">34</span>But they held their peace: for they had disputed one with another on the way, who <em>was</em> the greatest. <span class="ver">35</span>And he sat down, and called the twelve; and he saith unto them, M
If any man would be first, he shall be last of all, and servant of all. <span class="ver">36</span>And he took a little child, and set him in the midst of them: and taking him in his arms, he said unto them, <span class="ver">37</span>Whosoever shall receive one of such little children in my name, receiveth me: and whosoever receiveth me, receiveth not me, but him that sent me.</p>
		<p> <span class="ver">38</span>John said unto him, Teacher, we saw one casting out demons in thy name; and we forbade him, because hM
e followed not us. <span class="ver">39</span>But Jesus said, Forbid him not: for there is no man who shall do a mighty work in my name, and be able quickly to speak evil of me. <span class="ver">40</span>For he that is not against us is for us. <span class="ver">41</span>For whosoever shall give you a cup of water to drink, because ye are Christ
s, verily I say unto you, he shall in no wise lose his reward. <span class="ver">42</span>And whosoever shall cause one of these little ones that believe on me to stumblM
e, it were better for him if a great millstone were hanged about his neck, and he were cast into the sea. <span class="ver">43</span>And if thy hand cause thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire. <span class="ver">44</span> *  <span class="ver">45</span>And if thy foot cause thee to stumble, cut it off: it is good for thee to enter into life halt, rather than having thy two feet to be cast into hell. <spM
an class="ver">46</span> **  <span class="ver">47</span>And if thine eye cause thee to stumble, cast it out: it is good for thee to enter into the kingdom of God with one eye, rather than having two eyes to be cast into hell; <span class="ver">48</span>where their worm dieth not, and the fire is not quenched. <span class="ver">49</span>For every one shall be salted with fire. <span class="ver">50</span>Salt is good: but if the salt have lost its saltness, wherewith will ye season it? Have salt in yourselves, and beM
 at peace one with another.</p>
		<p class="note"><span class="note-m">*</span>
			Vs. 44 and 46 (which are identical with v. 48) are omitted by the best ancient authorities.
		<p class="note"><span class="note-m">**</span>
			Vs. 44 and 46 (which are identical with v. 48) are omitted by the best ancient authorities.
		<h2 id="c10">10</h2>
		<p> <span class="ver">1</span>And he arose from thence, and cometh into the borders of Jud
a and beyond the Jordan: and multitudes come together unto hiM
m again; and, as he was wont, he taught them again.</p>
		<p> <span class="ver">2</span>And there came unto him Pharisees, and asked him, Is it lawful for a man to put away <em>his</em> wife? trying him. <span class="ver">3</span>And he answered and said unto them, What did Moses command you? <span class="ver">4</span>And they said, Moses suffered to write a bill of divorcement, and to put her away. <span class="ver">5</span>But Jesus said unto them, For your hardness of heart he wrote you this commandment. <span M
class="ver">6</span>But from the beginning of the creation, Male and female made he them. <span class="ver">7</span>For this cause shall a man leave his father and mother, and shall cleave to his wife; <span class="ver">8</span>and the two shall become one flesh: so that they are no more two, but one flesh. <span class="ver">9</span>What therefore God hath joined together, let not man put asunder. <span class="ver">10</span>And in the house the disciples asked him again of this matter. <span class="ver">11</span>AnM
d he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her: <span class="ver">12</span>and if she herself shall put away her husband, and marry another, she committeth adultery.</p>
		<p> <span class="ver">13</span>And they were bringing unto him little children, that he should touch them: and the disciples rebuked them. <span class="ver">14</span>But when Jesus saw it, he was moved with indignation, and said unto them, Suffer the little children to come unto me; foM
rbid them not: for to such belongeth the kingdom of God. <span class="ver">15</span>Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein. <span class="ver">16</span>And he took them in his arms, and blessed them, laying his hands upon them.</p>
		<p> <span class="ver">17</span>And as he was going forth into the way, there ran one to him, and kneeled to him, and asked him, Good Teacher, what shall I do that I may inherit eternal life? <span classM
="ver">18</span>And Jesus said unto him, Why callest thou me good? none is good save one, <em>even</em> God. <span class="ver">19</span>Thou knowest the commandments, Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor thy father and mother. <span class="ver">20</span>And he said unto him, Teacher, all these things have I observed from my youth. <span class="ver">21</span>And Jesus looking upon him loved him, and said unto him, One thing thou lackest: go, sell whatsoeM
ver thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me. <span class="ver">22</span>But his countenance fell at the saying, and he went away sorrowful: for he was one that had great possessions.</p>
		<p> <span class="ver">23</span>And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! <span class="ver">24</span>And the disciples were amazed at his words. But Jesus answereth again, and saith unto theM
m, Children, how hard is it for them that trust in riches to enter into the kingdom of God! <span class="ver">25</span>It is easier for a camel to go through a needle
s eye, than for a rich man to enter into the kingdom of God. <span class="ver">26</span>And they were astonished exceedingly, saying unto him, Then who can be saved? <span class="ver">27</span>Jesus looking upon them saith, With men it is impossible, but not with God: for all things are possible with God. <span class="ver">28</span>Peter began to saM
y unto him, Lo, we have left all, and have followed thee. <span class="ver">29</span>Jesus said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or mother, or father, or children, or lands, for my sake, and for the gospel
s sake, <span class="ver">30</span>but he shall receive a hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. <span class="ver">31</span>But many <emM
>that are</em> first shall be last; and the last first.</p>
		<p> <span class="ver">32</span>And they were on the way, going up to Jerusalem; and Jesus was going before them: and they were amazed; and they that followed were afraid. And he took again the twelve, and began to tell them the things that were to happen unto him, <span class="ver">33</span> <em>saying</em>, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests and the scribes; and they shall condemn him to death, aM
nd shall deliver him unto the Gentiles: <span class="ver">34</span>and they shall mock him, and shall spit upon him, and shall scourge him, and shall kill him; and after three days he shall rise again.</p>
		<p> <span class="ver">35</span>And there come near unto him James and John, the sons of Zebedee, saying unto him, Teacher, we would that thou shouldest do for us whatsoever we shall ask of thee. <span class="ver">36</span>And he said unto them, What would ye that I should do for you? <span class="ver">37</spanM
>And they said unto him, Grant unto us that we may sit, one on thy right hand, and one on <em>thy</em> left hand, in thy glory. <span class="ver">38</span>But Jesus said unto them, Ye know not what ye ask. Are ye able to drink the cup that I drink? or to be baptized with the baptism that I am baptized with? <span class="ver">39</span>And they said unto him, We are able. And Jesus said unto them, The cup that I drink ye shall drink; and with the baptism that I am baptized withal shall ye be baptized: <span class="veM
r">40</span>but to sit on my right hand or on <em>my</em> left hand is not mine to give; but <em>it is for them</em> for whom it hath been prepared. <span class="ver">41</span>And when the ten heard it, they began to be moved with indignation concerning James and John. <span class="ver">42</span>And Jesus called them to him, and saith unto them, Ye know that they who are accounted to rule over the Gentiles lord it over them; and their great ones exercise authority over them. <span class="ver">43</span>But it is notM
 so among you: but whosoever would become great among you, shall be your minister; <span class="ver">44</span>and whosoever would be first among you, shall be servant of all. <span class="ver">45</span>For the Son of man also came not to be ministered unto, but to minister, and to give his life a ransom for many.</p>
		<p> <span class="ver">46</span>And they come to Jericho: and as he went out from Jericho, with his disciples and a great multitude, the son of Tim
us, a blind beggar, was sitting by theM
 way side. <span class="ver">47</span>And when he heard that it was Jesus the Nazarene, he began to cry out, and say, Jesus, thou son of David, have mercy on me. <span class="ver">48</span>And many rebuked him, that he should hold his peace: but he cried out the more a great deal, Thou son of David, have mercy on me. <span class="ver">49</span>And Jesus stood still, and said, Call ye him. And they call the blind man, saying unto him, Be of good cheer: rise, he calleth thee. <span class="ver">50</span>And he, castinM
g away his garment, sprang up, and came to Jesus. <span class="ver">51</span>And Jesus answered him, and said, What wilt thou that I should do unto thee? And the blind man said unto him, Rabboni, that I may receive my sight. <span class="ver">52</span>And Jesus said unto him, Go thy way; thy faith hath made thee whole. And straightway he received his sight, and followed him in the way.</p>
		<h2 id="c11">11</h2>
		<p> <span class="ver">1</span>And when they draw nigh unto Jerusalem, unto Bethphage and Bethany, atM
 the mount of Olives, he sendeth two of his disciples, <span class="ver">2</span>and saith unto them, Go your way into the village that is over against you: and straightway as ye enter into it, ye shall find a colt tied, whereon no man ever yet sat; loose him, and bring him. <span class="ver">3</span>And if any one say unto you, Why do ye this? say ye, The Lord hath need of him; and straightway he will send him back hither. <span class="ver">4</span>And they went away, and found a colt tied at the door without in tM
he open street; and they loose him. <span class="ver">5</span>And certain of them that stood there said unto them, What do ye, loosing the colt? <span class="ver">6</span>And they said unto them even as Jesus had said: and they let them go. <span class="ver">7</span>And they bring the colt unto Jesus, and cast on him their garments; and he sat upon him. <span class="ver">8</span>And many spread their garments upon the way; and others branches, which they had cut from the fields. <span class="ver">9</span>And they tM
hat went before, and they that followed, cried, Hosanna; Blessed <em>is</em> he that cometh in the name of the Lord: <span class="ver">10</span>Blessed <em>is</em> the kingdom that cometh, <em>the kingdom</em> of our father David: Hosanna in the highest.</p>
		<p> <span class="ver">11</span>And he entered into Jerusalem, into the temple; and when he had looked round about upon all things, it being now eventide, he went out unto Bethany with the twelve.</p>
		<p> <span class="ver">12</span>And on the morrow, when M
they were come out from Bethany, he hungered. <span class="ver">13</span>And seeing a fig tree afar off having leaves, he came, if haply he might find anything thereon: and when he came to it, he found nothing but leaves; for it was not the season of figs. <span class="ver">14</span>And he answered and said unto it, No man eat fruit from thee henceforward for ever. And his disciples heard it.</p>
		<p> <span class="ver">15</span>And they come to Jerusalem: and he entered into the temple, and began to cast out themM
 that sold and them that bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold the doves; <span class="ver">16</span>and he would not suffer that any man should carry a vessel through the temple. <span class="ver">17</span>And he taught, and said unto them, Is it not written, My house shall be called a house of prayer for all the nations? but ye have made it a den of robbers. <span class="ver">18</span>And the chief priests and the scribes heard it, and sought how theM
y might destroy him: for they feared him, for all the multitude was astonished at his teaching.</p>
		<p> <span class="ver">19</span>And every evening he went forth out of the city.</p>
		<p> <span class="ver">20</span>And as they passed by in the morning, they saw the fig tree withered away from the roots. <span class="ver">21</span>And Peter calling to remembrance saith unto him, Rabbi, behold, the fig tree which thou cursedst is withered away. <span class="ver">22</span>And Jesus answering saith unto them, HavM
e faith in God. <span class="ver">23</span>Verily I say unto you, Whosoever shall say unto this mountain, Be thou taken up and cast into the sea; and shall not doubt in his heart, but shall believe that what he saith cometh to pass; he shall have it. <span class="ver">24</span>Therefore I say unto you, All things whatsoever ye pray and ask for, believe that ye receive them, and ye shall have them. <span class="ver">25</span>And whensoever ye stand praying, forgive, if ye have aught against any one; that your FatherM
 also who is in heaven may forgive you your trespasses. <span class="ver">26</span> * </p>
		<p> <span class="ver">27</span>And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders; <span class="ver">28</span>and they said unto him, By what authority doest thou these things? or who gave thee this authority to do these things? <span class="ver">29</span>And Jesus said unto them, I will ask of you one question, and answer me, and I wiM
ll tell you by what authority I do these things. <span class="ver">30</span>The baptism of John, was it from heaven, or from men? answer me. <span class="ver">31</span>And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him? <span class="ver">32</span>But should we say, From men
they feared the people: for all verily held John to be a prophet. <span class="ver">33</span>And they answered Jesus and say, We know not. And Jesus saith unto them, Neither teM
ll I you by what authority I do these things.</p>
		<p class="note"><span class="note-m">*</span>
			Many ancient authorities add v. 26
			But if ye do not forgive, neither will your Father who is in heaven forgive your trespasses.
			Com. Mat 6:15; 18:35
		<h2 id="c12">12</h2>
		<p> <span class="ver">1</span>And he began to speak unto them in parables. A man planted a vineyard, and set a hedge about it, and digged a pit for the winepress, and built a tower, and let it out to husbandmen, and M
went into another country. <span class="ver">2</span>And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruits of the vineyard. <span class="ver">3</span>And they took him, and beat him, and sent him away empty. <span class="ver">4</span>And again he sent unto them another servant; and him they wounded in the head, and handled shamefully. <span class="ver">5</span>And he sent another; and him they killed: and many others; beating some, and killing some. <span claM
ss="ver">6</span>He had yet one, a beloved son: he sent him last unto them, saying, They will reverence my son. <span class="ver">7</span>But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours. <span class="ver">8</span>And they took him, and killed him, and cast him forth out of the vineyard. <span class="ver">9</span>What therefore will the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others. <spanM
 class="ver">10</span>Have ye not read even this scripture:</p>
		<p class="q">The stone which the builders rejected,</p>
		<p class="q">The same was made the head of the corner;</p>
		<p class="q"> <span class="ver">11</span>This was from the Lord,</p>
		<p class="q">And it is marvellous in our eyes?</p>
		<p class="mm"> <span class="ver">12</span>And they sought to lay hold on him; and they feared the multitude; for they perceived that he spake the parable against them: and they left him, and went away.</p>
		<p> <span class="ver">13</span>And they send unto him certain of the Pharisees and of the Herodians, that they might catch him in talk. <span class="ver">14</span>And when they were come, they say unto him, Teacher, we know that thou art true, and carest not for any one; for thou regardest not the person of men, but of a truth teachest the way of God: Is it lawful to give tribute unto C
sar, or not? <span class="ver">15</span>Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, M
Why make ye trial of me? bring me a denarius, that I may see it. <span class="ver">16</span>And they brought it. And he saith unto them, Whose is this image and superscription? And they said unto him, C
s. <span class="ver">17</span>And Jesus said unto them, Render unto C
sar the things that are C
s, and unto God the things that are God
s. And they marvelled greatly at him.</p>
		<p> <span class="ver">18</span>And there come unto him Sadducees, who say that there is no resurrection; and they askedM
 him, saying, <span class="ver">19</span>Teacher, Moses wrote unto us, If a man
s brother die, and leave a wife behind him, and leave no child, that his brother should take his wife, and raise up seed unto his brother. <span class="ver">20</span>There were seven brethren: and the first took a wife, and dying left no seed; <span class="ver">21</span>and the second took her, and died, leaving no seed behind him; and the third likewise: <span class="ver">22</span>and the seven left no seed. Last of all the woman alsM
o died. <span class="ver">23</span>In the resurrection whose wife shall she be of them? for the seven had her to wife. <span class="ver">24</span>Jesus said unto them, Is it not for this cause that ye err, that ye know not the scriptures, nor the power of God? <span class="ver">25</span>For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as angels in heaven. <span class="ver">26</span>But as touching the dead, that they are raised; have ye not read in the book of Moses, inM
 <em>the place concerning</em> the Bush, how God spake unto him, saying, I <em>am</em> the God of Abraham, and the God of Isaac, and the God of Jacob? <span class="ver">27</span>He is not the God of the dead, but of the living: ye do greatly err.</p>
		<p> <span class="ver">28</span>And one of the scribes came, and heard them questioning together, and knowing that he had answered them well, asked him, What commandment is the first of all? <span class="ver">29</span>Jesus answered, The first is, Hear, O Israel; TheM
 Lord our God, the Lord is one: <span class="ver">30</span>and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. <span class="ver">31</span>The second is this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these. <span class="ver">32</span>And the scribe said unto him, Of a truth, Teacher, thou hast well said that he is one; and there is none other but he: <span class="ver">33</span>and to love him wiM
th all the heart, and with all the understanding, and with all the strength, and to love his neighbor as himself, is much more than all whole burnt-offerings and sacrifices. <span class="ver">34</span>And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.</p>
		<p> <span class="ver">35</span>And Jesus answered and said, as he taught in the temple, How say the scribes that the Christ is the son of David? <span claM
ss="ver">36</span>David himself said in the Holy Spirit,</p>
		<p class="q">The Lord said unto my Lord,</p>
		<p class="q">Sit thou on my right hand,</p>
		<p class="q">Till I make thine enemies the footstool of thy feet.</p>
		<p class="mm"> <span class="ver">37</span>David himself calleth him Lord; and whence is he his son? And the common people heard him gladly.</p>
		<p> <span class="ver">38</span>And in his teaching he said, Beware of the scribes, who desire to walk in long robes, and <em>to have</em> salM
utations in the marketplaces, <span class="ver">39</span>and chief seats in the synagogues, and chief places at feasts: <span class="ver">40</span>they that devour widows
 houses, and for a pretence make long prayers; these shall receive greater condemnation.</p>
		<p> <span class="ver">41</span>And he sat down over against the treasury, and beheld how the multitude cast money into the treasury: and many that were rich cast in much. <span class="ver">42</span>And there came a poor widow, and she cast in two miteM
s, which make a farthing. <span class="ver">43</span>And he called unto him his disciples, and said unto them, Verily I say unto you, This poor widow cast in more than all they that are casting into the treasury: <span class="ver">44</span>for they all did cast in of their superfluity; but she of her want did cast in all that she had, <em>even</em> all her living.</p>
		<h2 id="c13">13</h2>
		<p> <span class="ver">1</span>And as he went forth out of the temple, one of his disciples saith unto him, Teacher, beholdM
, what manner of stones and what manner of buildings! <span class="ver">2</span>And Jesus said unto him, Seest thou these great buildings? there shall not be left here one stone upon another, which shall not be thrown down.</p>
		<p> <span class="ver">3</span>And as he sat on the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, <span class="ver">4</span>Tell us, when shall these things be? and what <em>shall be</em> the sign when these things are all about to be accM
omplished? <span class="ver">5</span>And Jesus began to say unto them, Take heed that no man lead you astray. <span class="ver">6</span>Many shall come in my name, saying, I am <em>he</em>; and shall lead many astray. <span class="ver">7</span>And when ye shall hear of wars and rumors of wars, be not troubled: <em>these things</em> must needs come to pass; but the end is not yet. <span class="ver">8</span>For nation shall rise against nation, and kingdom against kingdom; there shall be earthquakes in divers places;M
 there shall be famines: these things are the beginning of travail.</p>
		<p> <span class="ver">9</span>But take ye heed to yourselves: for they shall deliver you up to councils; and in synagogues shall ye be beaten; and before governors and kings shall ye stand for my sake, for a testimony unto them. <span class="ver">10</span>And the gospel must first be preached unto all the nations. <span class="ver">11</span>And when they lead you <em>to judgment</em>, and deliver you up, be not anxious beforehand what ye shaM
ll speak: but whatsoever shall be given you in that hour, that speak ye; for it is not ye that speak, but the Holy Spirit. <span class="ver">12</span>And brother shall deliver up brother to death, and the father his child; and children shall rise up against parents, and cause them to be put to death. <span class="ver">13</span>And ye shall be hated of all men for my name
s sake: but he that endureth to the end, the same shall be saved.</p>
		<p> <span class="ver">14</span>But when ye see the abomination of desolM
ation standing where he ought not (let him that readeth understand), then let them that are in Jud
a flee unto the mountains: <span class="ver">15</span>and let him that is on the housetop not go down, nor enter in, to take anything out of his house: <span class="ver">16</span>and let him that is in the field not return back to take his cloak. <span class="ver">17</span>But woe unto them that are with child and to them that give suck in those days! <span class="ver">18</span>And pray ye that it be not in the winteM
r. <span class="ver">19</span>For those days shall be tribulation, such as there hath not been the like from the beginning of the creation which God created until now, and never shall be. <span class="ver">20</span>And except the Lord had shortened the days, no flesh would have been saved; but for the elect
s sake, whom he chose, he shortened the days. <span class="ver">21</span>And then if any man shall say unto you, Lo, here is the Christ; or, Lo, there; believe <em>it</em> not: <span class="ver">22</span>for tM
here shall arise false Christs and false prophets, and shall show signs and wonders, that they may lead astray, if possible, the elect. <span class="ver">23</span>But take ye heed: behold, I have told you all things beforehand.</p>
		<p> <span class="ver">24</span>But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, <span class="ver">25</span>and the stars shall be falling from heaven, and the powers that are in the heavens shall be shaken. <span class="ver">M
26</span>And then shall they see the Son of man coming in clouds with great power and glory. <span class="ver">27</span>And then shall he send forth the angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.</p>
		<p> <span class="ver">28</span>Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh; <span class="ver">29</span>even so ye also, when ye M
see these things coming to pass, know ye that he is nigh, <em>even</em> at the doors. <span class="ver">30</span>Verily I say unto you, This generation shall not pass away, until all these things be accomplished. <span class="ver">31</span>Heaven and earth shall pass away: but my words shall not pass away. <span class="ver">32</span>But of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father.</p>
		<p> <span class="ver">33</span>Take ye heed, watch and pray: for ye kM
now not when the time is. <span class="ver">34</span> <em>It is</em> as <em>when</em> a man, sojourning in another country, having left his house, and given authority to his servants, to each one his work, commanded also the porter to watch. <span class="ver">35</span>Watch therefore: for ye know not when the lord of the house cometh, whether at even, or at midnight, or at cockcrowing, or in the morning; <span class="ver">36</span>lest coming suddenly he find you sleeping. <span class="ver">37</span>And what I say M
unto you I say unto all, Watch.</p>
		<h2 id="c14">14</h2>
		<p> <span class="ver">1</span>Now after two days was <em>the feast of</em> the passover and the unleavened bread: and the chief priests and the scribes sought how they might take him with subtlety, and kill him: <span class="ver">2</span>for they said, Not during the feast, lest haply there shall be a tumult of the people.</p>
		<p> <span class="ver">3</span>And while he was in Bethany in the house of Simon the leper, as he sat at meat, there came a woM
man having an alabaster cruse of ointment of pure nard very costly; <em>and</em> she brake the cruse, and poured it over his head. <span class="ver">4</span>But there were some that had indignation among themselves, <em>saying</em>, To what purpose hath this waste of the ointment been made? <span class="ver">5</span>For this ointment might have been sold for above three hundred shillings, and given to the poor. And they murmured against her. <span class="ver">6</span>But Jesus said, Let her alone; why trouble ye heM
r? she hath wrought a good work on me. <span class="ver">7</span>For ye have the poor always with you, and whensoever ye will ye can do them good: but me ye have not always. <span class="ver">8</span>She hath done what she could; she hath anointed my body beforehand for the burying. <span class="ver">9</span>And verily I say unto you, Wheresoever the gospel shall be preached throughout the whole world, that also which this woman hath done shall be spoken of for a memorial of her.</p>
		<p> <span class="ver">10</spM
an>And Judas Iscariot, he that was one of the twelve, went away unto the chief priests, that he might deliver him unto them. <span class="ver">11</span>And they, when they heard it, were glad, and promised to give him money. And he sought how he might conveniently deliver him <em>unto them</em>.</p>
		<p> <span class="ver">12</span>And on the first day of unleavened bread, when they sacrificed the passover, his disciples say unto him, Where wilt thou that we go and make ready that thou mayest eat the passover? <spM
an class="ver">13</span>And he sendeth two of his disciples, and saith unto them, Go into the city, and there shall meet you a man bearing a pitcher of water: follow him; <span class="ver">14</span>and wheresoever he shall enter in, say to the master of the house, The Teacher saith, Where is my guest-chamber, where I shall eat the passover with my disciples? <span class="ver">15</span>And he will himself show you a large upper room furnished <em>and</em> ready: and there make ready for us. <span class="ver">16</spaM
n>And the disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover.</p>
		<p> <span class="ver">17</span>And when it was evening he cometh with the twelve. <span class="ver">18</span>And as they sat and were eating, Jesus said, Verily I say unto you, One of you shall betray me, <em>even</em> he that eateth with me. <span class="ver">19</span>They began to be sorrowful, and to say unto him one by one, Is it I? <span class="ver">20</span>And he said unto themM
, <em>It is</em> one of the twelve, he that dippeth with me in the dish. <span class="ver">21</span>For the Son of man goeth, even as it is written of him: but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born.</p>
		<p> <span class="ver">22</span>And as they were eating, he took bread, and when he had blessed, he brake it, and gave to them, and said, Take ye: this is my body. <span class="ver">23</span>And he took a cup, and when he had given thanks, he gM
ave to them: and they all drank of it. <span class="ver">24</span>And he said unto them, This is my blood of the covenant, which is poured out for many. <span class="ver">25</span>Verily I say unto you, I shall no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God.</p>
		<p> <span class="ver">26</span>And when they had sung a hymn, they went out unto the mount of Olives.</p>
		<p> <span class="ver">27</span>And Jesus saith unto them, All ye shall be offended: for it is wM
ritten, I will smite the shepherd, and the sheep shall be scattered abroad. <span class="ver">28</span>Howbeit, after I am raised up, I will go before you into Galilee. <span class="ver">29</span>But Peter said unto him, Although all shall be offended, yet will not I. <span class="ver">30</span>And Jesus saith unto him, Verily I say unto thee, that thou to-day, <em>even</em> this night, before the cock crow twice, shalt deny me thrice. <span class="ver">31</span>But he spake exceeding vehemently, If I must die withM
 thee, I will not deny thee. And in like manner also said they all.</p>
		<p> <span class="ver">32</span>And they come unto a place which was named Gethsemane: and he saith unto his disciples, Sit ye here, while I pray. <span class="ver">33</span>And he taketh with him Peter and James and John, and began to be greatly amazed, and sore troubled. <span class="ver">34</span>And he saith unto them, My soul is exceeding sorrowful even unto death: abide ye here, and watch. <span class="ver">35</span>And he went forward M
a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. <span class="ver">36</span>And he said, Abba, Father, all things are possible unto thee; remove this cup from me: howbeit not what I will, but what thou wilt. <span class="ver">37</span>And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest thou not watch one hour? <span class="ver">38</span>Watch and pray, that ye enter not into temptation: the spirit indeed is willing,M
 but the flesh is weak. <span class="ver">39</span>And again he went away, and prayed, saying the same words. <span class="ver">40</span>And again he came, and found them sleeping, for their eyes were very heavy; and they knew not what to answer him. <span class="ver">41</span>And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough; the hour is come; behold, the Son of man is betrayed into the hands of sinners. <span class="ver">42</span>Arise, let us be going: behold, he tM
hat betrayeth me is at hand.</p>
		<p> <span class="ver">43</span>And straightway, while he yet spake, cometh Judas, one of the twelve, and with him a multitude with swords and staves, from the chief priests and the scribes and the elders. <span class="ver">44</span>Now he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that is he; take him, and lead him away safely. <span class="ver">45</span>And when he was come, straightway he came to him, and saith, Rabbi; and kissed him. <span classM
="ver">46</span>And they laid hands on him, and took him. <span class="ver">47</span>But a certain one of them that stood by drew his sword, and smote the servant of the high priest, and struck off his ear. <span class="ver">48</span>And Jesus answered and said unto them, Are ye come out, as against a robber, with swords and staves to seize me? <span class="ver">49</span>I was daily with you in the temple teaching, and ye took me not: but <em>this is done</em> that the scriptures might be fulfilled. <span class="veM
r">50</span>And they all left him, and fled.</p>
		<p> <span class="ver">51</span>And a certain young man followed with him, having a linen cloth cast about him, over <em>his</em> naked <em>body</em>: and they lay hold on him; <span class="ver">52</span>but he left the linen cloth, and fled naked.</p>
		<p> <span class="ver">53</span>And they led Jesus away to the high priest: and there come together with him all the chief priests and the elders and the scribes. <span class="ver">54</span>And Peter had followed hM
im afar off, even within, into the court of the high priest; and he was sitting with the officers, and warming himself in the light <em>of the fire</em>. <span class="ver">55</span>Now the chief priests and the whole council sought witness against Jesus to put him to death; and found it not. <span class="ver">56</span>For many bare false witness against him, and their witness agreed not together. <span class="ver">57</span>And there stood up certain, and bare false witness against him, saying, <span class="ver">58<M
/span>We heard him say, I will destroy this temple that is made with hands, and in three days I will build another made without hands. <span class="ver">59</span>And not even so did their witness agree together. <span class="ver">60</span>And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee? <span class="ver">61</span>But he held his peace, and answered nothing. Again the high priest asked him, and saith unto him, Art thou the ChristM
, the Son of the Blessed? <span class="ver">62</span>And Jesus said, I am: and ye shall see the Son of man sitting at the right hand of Power, and coming with the clouds of heaven. <span class="ver">63</span>And the high priest rent his clothes, and saith, What further need have we of witnesses? <span class="ver">64</span>Ye have heard the blasphemy: what think ye? And they all condemned him to be worthy of death. <span class="ver">65</span>And some began to spit on him, and to cover his face, and to buffet him, anM
d to say unto him, Prophesy: and the officers received him with blows of their hands.</p>
		<p> <span class="ver">66</span>And as Peter was beneath in the court, there cometh one of the maids of the high priest; <span class="ver">67</span>and seeing Peter warming himself, she looked upon him, and saith, Thou also wast with the Nazarene, <em>even</em> Jesus. <span class="ver">68</span>But he denied, saying, I neither know, nor understand what thou sayest: and he went out into the porch; and the cock crew. <span claM
ss="ver">69</span>And the maid saw him, and began again to say to them that stood by, This is <em>one</em> of them. <span class="ver">70</span>But he again denied it. And after a little while again they that stood by said to Peter, Of a truth thou art <em>one</em> of them; for thou art a Galil
an. <span class="ver">71</span>But he began to curse, and to swear, I know not this man of whom ye speak. <span class="ver">72</span>And straightway the second time the cock crew. And Peter called to mind the word, how that M
Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept.</p>
		<h2 id="c15">15</h2>
		<p> <span class="ver">1</span>And straightway in the morning the chief priests with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate. <span class="ver">2</span>And Pilate asked him, Art thou the King of the Jews? And he answering saith unto him, Thou sayest. <span class="ver">3</span>AM
nd the chief priests accused him of many things. <span class="ver">4</span>And Pilate again asked him, saying, Answerest thou nothing? behold how many things they accuse thee of. <span class="ver">5</span>But Jesus no more answered anything; insomuch that Pilate marvelled.</p>
		<p> <span class="ver">6</span>Now at the feast he used to release unto them one prisoner, whom they asked of him. <span class="ver">7</span>And there was one called Barabbas, <em>lying</em> bound with them that had made insurrection, men wM
ho in the insurrection had committed murder. <span class="ver">8</span>And the multitude went up and began to ask him <em>to do</em> as he was wont to do unto them. <span class="ver">9</span>And Pilate answered them, saying, Will ye that I release unto you the King of the Jews? <span class="ver">10</span>For he perceived that for envy the chief priests had delivered him up. <span class="ver">11</span>But the chief priests stirred up the multitude, that he should rather release Barabbas unto them. <span class="ver">M
12</span>And Pilate again answered and said unto them, What then shall I do unto him whom ye call the King of the Jews? <span class="ver">13</span>And they cried out again, Crucify him. <span class="ver">14</span>And Pilate said unto them, Why, what evil hath he done? But they cried out exceedingly, Crucify him. <span class="ver">15</span>And Pilate, wishing to content the multitude, released unto them Barabbas, and delivered Jesus, when he had scourged him, to be crucified.</p>
		<p> <span class="ver">16</span>AnM
d the soldiers led him away within the court, which is the Pr
torium; and they call together the whole band. <span class="ver">17</span>And they clothe him with purple, and platting a crown of thorns, they put it on him; <span class="ver">18</span>and they began to salute him, Hail, King of the Jews! <span class="ver">19</span>And they smote his head with a reed, and spat upon him, and bowing their knees worshipped him. <span class="ver">20</span>And when they had mocked him, they took off from him the purple, andM
 put on him his garments. And they lead him out to crucify him.</p>
		<p> <span class="ver">21</span>And they compel one passing by, Simon of Cyrene, coming from the country, the father of Alexander and Rufus, to go <em>with them</em>, that he might bear his cross.</p>
		<p> <span class="ver">22</span>And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull. <span class="ver">23</span>And they offered him wine mingled with myrrh: but he received it not. <span class="ver">24</sM
pan>And they crucify him, and part his garments among them, casting lots upon them, what each should take. <span class="ver">25</span>And it was the third hour, and they crucified him. <span class="ver">26</span>And the superscription of his accusation was written over, THE KING OF THE JEWS. <span class="ver">27</span>And with him they crucify two robbers; one on his right hand, and one on his left. <span class="ver">28</span> *  <span class="ver">29</span>And they that passed by railed on him, wagging their heads,M
 and saying, Ha! thou that destroyest the temple, and buildest it in three days, <span class="ver">30</span>save thyself, and come down from the cross. <span class="ver">31</span>In like manner also the chief priests mocking <em>him</em> among themselves with the scribes said, He saved others; himself he cannot save. <span class="ver">32</span>Let the Christ, the King of Israel, now come down from the cross, that we may see and believe. And they that were crucified with him reproached him.</p>
		<p> <span class="vM
er">33</span>And when the sixth hour was come, there was darkness over the whole land until the ninth hour. <span class="ver">34</span>And at the ninth hour Jesus cried with a loud voice, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? <span class="ver">35</span>And some of them that stood by, when they heard it, said, Behold, he calleth Elijah. <span class="ver">36</span>And one ran, and filling a sponge full of vinegar, put it on a reed, and gave him to drink,M
 saying, Let be; let us see whether Elijah cometh to take him down. <span class="ver">37</span>And Jesus uttered a loud voice, and gave up the ghost. <span class="ver">38</span>And the veil of the temple was rent in two from the top to the bottom. <span class="ver">39</span>And when the centurion, who stood by over against him, saw that he so gave up the ghost, he said, Truly this man was the Son of God. <span class="ver">40</span>And there were also women beholding from afar: among whom <em>were</em> both Mary MagM
dalene, and Mary the mother of James the less and of Joses, and Salome; <span class="ver">41</span>who, when he was in Galilee, followed him, and ministered unto him; and many other women that came up with him unto Jerusalem.</p>
		<p> <span class="ver">42</span>And when even was now come, because it was the Preparation, that is, the day before the sabbath, <span class="ver">43</span>there came Joseph of Arimath
a, a councillor of honorable estate, who also himself was looking for the kingdom of God; and he boldlM
y went in unto Pilate, and asked for the body of Jesus. <span class="ver">44</span>And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead. <span class="ver">45</span>And when he learned it of the centurion, he granted the corpse to Joseph. <span class="ver">46</span>And he bought a linen cloth, and taking him down, wound him in the linen cloth, and laid him in a tomb which had been hewn out of a rock; and he rolled a stone against the door oM
f the tomb. <span class="ver">47</span>And Mary Magdalene and Mary the <em>mother</em> of Joses beheld where he was laid.</p>
		<p class="note"><span class="note-m">*</span>
			Many ancient authorities insert v. 28,
			And the scripture was fulfilled, which saith, And he was reckoned with transgressors.
		<h2 id="c16">16</h2>
		<p> <span class="ver">1</span>And when the sabbath was past, Mary Magdalene, and Mary the <em>mother</em> of James, and Salome, bought spices, that tM
hey might come and anoint him. <span class="ver">2</span>And very early on the first day of the week, they come to the tomb when the sun was risen. <span class="ver">3</span>And they were saying among themselves, Who shall roll us away the stone from the door of the tomb? <span class="ver">4</span>and looking up, they see that the stone is rolled back: for it was exceeding great. <span class="ver">5</span>And entering into the tomb, they saw a young man sitting on the right side, arrayed in a white robe; and they wM
ere amazed. <span class="ver">6</span>And he saith unto them, Be not amazed: ye seek Jesus, the Nazarene, who hath been crucified: he is risen; he is not here: behold, the place where they laid him! <span class="ver">7</span>But go, tell his disciples and Peter, He goeth before you into Galilee: there shall ye see him, as he said unto you. <span class="ver">8</span>And they went out, and fled from the tomb; for trembling and astonishment had come upon them: and they said nothing to any one; for they were afraid.</pM
		<p> <span class="ver">9</span>Now when he was risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. <span class="ver">10</span>She went and told them that had been with him, as they mourned and wept. <span class="ver">11</span>And they, when they heard that he was alive, and had been seen of her, disbelieved.</p>
		<p> <span class="ver">12</span>And after these things he was manifested in another form unto two of them, as they walked, on their wM
ay into the country. <span class="ver">13</span>And they went away and told it unto the rest: neither believed they them.</p>
		<p> <span class="ver">14</span>And afterward he was manifested unto the eleven themselves as they sat at meat; and he upbraided them with their unbelief and hardness of heart, because they believed not them that had seen him after he was risen. <span class="ver">15</span>And he said unto them, Go ye into all the world, and preach the gospel to the whole creation. <span class="ver">16</spaM
n>He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned. <span class="ver">17</span>And these signs shall accompany them that believe: in my name shall they cast out demons; they shall speak with new tongues; <span class="ver">18</span>they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover.</p>
		<p> <span class="ver">19</span>So then the Lord Jesus, after he had spoken unto theM
m, was received up into heaven, and sat down at the right hand of God. <span class="ver">20</span>And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen.</p>
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
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	<title>PETER</title>
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-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
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			<span>THE FIRST EPISTLE OF</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
				<li><a href="#c5">5</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</span>Peter, an apostle of Jesus Christ, to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, <span class="ver">2</span>according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.</p>
		<p> <span class="ver">3</span>Blessed <em>be</em> the God and Father of our Lord Jesus Christ, who according M
to his great mercy begat us again unto a living hope by the resurrection of Jesus Christ from the dead, <span class="ver">4</span>unto an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, <span class="ver">5</span>who by the power of God are guarded through faith unto a salvation ready to be revealed in the last time. <span class="ver">6</span>Wherein ye greatly rejoice, though now for a little while, if need be, ye have been put to grief in manifold trials, <span classM
="ver">7</span>that the proof of your faith, <em>being</em> more precious than gold that perisheth though it is proved by fire, may be found unto praise and glory and honor at the revelation of Jesus Christ: <span class="ver">8</span>whom not having seen ye love; on whom, though now ye see him not, yet believing, ye rejoice greatly with joy unspeakable and full of glory: <span class="ver">9</span>receiving the end of your faith, <em>even</em> the salvation of <em>your</em> souls. <span class="ver">10</span>ConcerniM
ng which salvation the prophets sought and searched diligently, who prophesied of the grace that <em>should come</em> unto you: <span class="ver">11</span>searching what <em>time</em> or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them. <span class="ver">12</span>To whom it was revealed, that not unto themselves, but unto you, did they minister these things, which now have been announced unto youM
 through them that preached the gospel unto you by the Holy Spirit sent forth from heaven; which things angels desire to look into.</p>
		<p> <span class="ver">13</span>Wherefore girding up the loins of your mind, be sober and set your hope perfectly on the grace that is to be brought unto you at the revelation of Jesus Christ; <span class="ver">14</span>as children of obedience, not fashioning yourselves according to your former lusts in <em>the time of</em> your ignorance: <span class="ver">15</span>but like as M
he who called you is holy, be ye yourselves also holy in all manner of living; <span class="ver">16</span>because it is written, Ye shall be holy; for I am holy. <span class="ver">17</span>And if ye call on him as Father, who without respect of persons judgeth according to each man
s work, pass the time of your sojourning in fear: <span class="ver">18</span>knowing that ye were redeemed, not with corruptible things, with silver or gold, from your vain manner of life handed down from your fathers; <span class="verM
">19</span>but with precious blood, as of a lamb without blemish and without spot, <em>even the blood</em> of Christ: <span class="ver">20</span>who was foreknown indeed before the foundation of the world, but was manifested at the end of the times for your sake, <span class="ver">21</span>who through him are believers in God, that raised him from the dead, and gave him glory; so that your faith and hope might be in God. <span class="ver">22</span>Seeing ye have purified your souls in your obedience to the truth unM
to unfeigned love of the brethren, love one another from the heart fervently: <span class="ver">23</span>having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth. <span class="ver">24</span>For,</p>
		<p class="q">All flesh is as grass,</p>
		<p class="q">And all the glory thereof as the flower of grass.</p>
		<p class="q">The grass withereth, and the flower falleth:</p>
		<p class="q"> <span class="ver">25</span>But the word of the Lord abidetM
		<p class="mm">And this is the word of good tidings which was preached unto you.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>Putting away therefore all wickedness, and all guile, and hypocrisies, and envies, and all evil speakings, <span class="ver">2</span>as newborn babes, long for the spiritual milk which is without guile, that ye may grow thereby unto salvation; <span class="ver">3</span>if ye have tasted that the Lord is gracious: <span class="ver">4</span>unto whom coming, a lM
iving stone, rejected indeed of men, but with God elect, precious, <span class="ver">5</span>ye also, as living stones, are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. <span class="ver">6</span>Because it is contained in scripture,</p>
		<p class="q">Behold, I lay in Zion a chief corner stone, elect, precious:</p>
		<p class="q">And he that believeth on him shall not be put to shame.</p>
		<p class="mm"> <span class="ver">7</span>M
For you therefore that believe is the preciousness: but for such as disbelieve,</p>
		<p class="q">The stone which the builders rejected,</p>
		<p class="q">The same was made the head of the corner;</p>
		<p class="mm"> <span class="ver">8</span>and,</p>
		<p class="q">A stone of stumbling, and a rock of offence;</p>
		<p class="mm">for they stumble at the word, being disobedient: whereunto also they were appointed. <span class="ver">9</span>But ye are an elect race, a royal priesthood, a holy nation, a peopleM
s</em> own possession, that ye may show forth the excellencies of him who called you out of darkness into his marvellous light: <span class="ver">10</span>who in time past were no people, but now are the people of God: who had not obtained mercy, but now have obtained mercy.</p>
		<p> <span class="ver">11</span>Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; <span class="ver">12</span>having your behavior seemly among the Gentiles; that, M
wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God in the day of visitation.</p>
		<p> <span class="ver">13</span>Be subject to every ordinance of man for the Lord
s sake: whether to the king, as supreme; <span class="ver">14</span>or unto governors, as sent by him for vengeance on evil-doers and for praise to them that do well. <span class="ver">15</span>For so is the will of God, that by well-doing ye should put to silence the ignorance of foolish men: <spM
an class="ver">16</span>as free, and not using your freedom for a cloak of wickedness, but as bondservants of God. <span class="ver">17</span>Honor all men. Love the brotherhood. Fear God. Honor the king.</p>
		<p> <span class="ver">18</span>Servants, <em>be</em> in subjection to your masters with all fear; not only to the good and gentle, but also to the froward. <span class="ver">19</span>For this is acceptable, if for conscience toward God a man endureth griefs, suffering wrongfully. <span class="ver">20</span>M
For what glory is it, if, when ye sin, and are buffeted <em>for it</em>, ye shall take it patiently? but if, when ye do well, and suffer <em>for it</em>, ye shall take it patiently, this is acceptable with God. <span class="ver">21</span>For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps: <span class="ver">22</span>who did no sin, neither was guile found in his mouth: <span class="ver">23</span>who, when he was reviled, reviled not again; when M
he suffered, threatened not; but committed <em>himself</em> to him that judgeth righteously: <span class="ver">24</span>who his own self bare our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness; by whose stripes ye were healed. <span class="ver">25</span>For ye were going astray like sheep; but are now returned unto the Shepherd and Bishop of your souls.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>In like manner, ye wives, <em>be</em> in subjection to youM
r own husbands; that, even if any obey not the word, they may without the word be gained by the behavior of their wives; <span class="ver">2</span>beholding your chaste behavior <em>coupled</em> with fear. <span class="ver">3</span>Whose <em>adorning</em> let it not be the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on apparel; <span class="ver">4</span>but <em>let it be</em> the hidden man of the heart, in the incorruptible <em>apparel</em> of a meek and quiet spirit, which M
is in the sight of God of great price. <span class="ver">5</span>For after this manner aforetime the holy women also, who hoped in God, adorned themselves, being in subjection to their own husbands: <span class="ver">6</span>as Sarah obeyed Abraham, calling him lord: whose children ye now are, if ye do well, and are not put in fear by any terror.</p>
		<p> <span class="ver">7</span>Ye husbands, in like manner, dwell with <em>your wives</em> according to knowledge, giving honor unto the woman, as unto the weaker veM
ssel, as being also joint-heirs of the grace of life; to the end that your prayers be not hindered.</p>
		<p> <span class="ver">8</span>Finally, <em>be</em> ye all likeminded, compassionate, loving as brethren, tenderhearted, humbleminded: <span class="ver">9</span>not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing. <span class="ver">10</span>For,</p>
		<p class="q">He that would love life,</p>
		<p class="q">And see goM
		<p class="q">Let him refrain his tongue from evil,</p>
		<p class="q">And his lips that they speak no guile:</p>
		<p class="q"> <span class="ver">11</span>And let him turn away from evil, and do good;</p>
		<p class="q">Let him seek peace, and pursue it.</p>
		<p class="q"> <span class="ver">12</span>For the eyes of the Lord are upon the righteous,</p>
		<p class="q">And his ears unto their supplication:</p>
		<p class="q">But the face of the Lord is upon them that do evil.</p>
lass="ver">13</span>And who is he that will harm you, if ye be zealous of that which is good? <span class="ver">14</span>But even if ye should suffer for righteousness
 sake, blessed <em>are ye</em>: and fear not their fear, neither be troubled; <span class="ver">15</span>but sanctify in your hearts Christ as Lord: <em>being</em> ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear: <span class="ver">16</span>having a good conscience; thaM
t, wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ. <span class="ver">17</span>For it is better, if the will of God should so will, that ye suffer for well-doing than for evil-doing. <span class="ver">18</span>Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God; being put to death in the flesh, but made alive in the spirit; <span class="ver">19</span>in which also he went and preached unto the spirits in pM
rison, <span class="ver">20</span>that aforetime were disobedient, when the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water: <span class="ver">21</span>which also after a true likeness doth now save you, <em>even</em> baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ; <span class="ver">22</span>who is on the right hand of GM
od, having gone into heaven; angels and authorities and powers being made subject unto him.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind; for he that hath suffered in the flesh hath ceased from sin; <span class="ver">2</span>that ye no longer should live the rest of your time in the flesh to the lusts of men, but to the will of God. <span class="ver">3</span>For the time past may suffice to have wrought the desirM
e of the Gentiles, and to have walked in lasciviousness, lusts, winebibbings, revellings, carousings, and abominable idolatries: <span class="ver">4</span>wherein they think it strange that ye run not with <em>them</em> into the same excess of riot, speaking evil of <em>you</em>: <span class="ver">5</span>who shall give account to him that is ready to judge the living and the dead. <span class="ver">6</span>For unto this end was the gospel preached even to the dead, that they might be judged indeed according to menM
 in the flesh, but live according to God in the spirit.</p>
		<p> <span class="ver">7</span>But the end of all things is at hand: be ye therefore of sound mind, and be sober unto prayer: <span class="ver">8</span>above all things being fervent in your love among yourselves; for love covereth a multitude of sins: <span class="ver">9</span>using hospitality one to another without murmuring: <span class="ver">10</span>according as each hath received a gift, ministering it among yourselves, as good stewards of the manM
ifold grace of God; <span class="ver">11</span>if any man speaketh, <em>speaking</em> as it were oracles of God; if any man ministereth, <em>ministering</em> as of the strength which God supplieth: that in all things God may be glorified through Jesus Christ, whose is the glory and the dominion for ever and ever. Amen.</p>
		<p> <span class="ver">12</span>Beloved, think it not strange concerning the fiery trial among you, which cometh upon you to prove you, as though a strange thing happened unto you: <span class=M
"ver">13</span>but insomuch as ye are partakers of Christ
s sufferings, rejoice; that at the revelation of his glory also ye may rejoice with exceeding joy. <span class="ver">14</span>If ye are reproached for the name of Christ, blessed <em>are ye</em>; because the <em>Spirit</em> of glory and the Spirit of God resteth upon you. <span class="ver">15</span>For let none of you suffer as a murderer, or a thief, or an evil-doer, or as a meddler in other men
s matters: <span class="ver">16</span>but if <em>a man sufM
fer</em> as a Christian, let him not be ashamed; but let him glorify God in this name. <span class="ver">17</span>For the time <em>is come</em> for judgment to begin at the house of God: and if <em>it begin</em> first at us, what <em>shall be</em> the end of them that obey not the gospel of God? <span class="ver">18</span>And if the righteous is scarcely saved, where shall the ungodly and sinner appear? <span class="ver">19</span>Wherefore let them also that suffer according to the will of God commit their souls inM
 well-doing unto a faithful Creator.</p>
		<h2 id="c5">5</h2>
		<p> <span class="ver">1</span>The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed: <span class="ver">2</span>Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according to <em>the will of</em> God; nor yet for filthy lucre, but of a ready mind; <span class="ver">3</span>neither as lordinM
g it over the charge allotted to you, but making yourselves ensamples to the flock. <span class="ver">4</span>And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away. <span class="ver">5</span>Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble. <span class="ver">6</span>Humble yourselves therefore under the mighty hand of God, that he may exM
alt you in due time; <span class="ver">7</span>casting all your anxiety upon him, because he careth for you. <span class="ver">8</span>Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: <span class="ver">9</span>whom withstand stedfast in your faith, knowing that the same sufferings are accomplished in your brethren who are in the world. <span class="ver">10</span>And the God of all grace, who called you unto his eternal glory in Christ, after that ye haveM
 suffered a little while, shall himself perfect, establish, strengthen you. <span class="ver">11</span>To him <em>be</em> the dominion for ever and ever. Amen.</p>
		<p> <span class="ver">12</span>By Silvanus, our faithful brother, as I account <em>him</em>, I have written unto you briefly, exhorting, and testifying that this is the true grace of God: stand ye fast therein. <span class="ver">13</span>She that is in Babylon, elect together with <em>you</em>, saluteth you; and <em>so doth</em> Mark my son. <span claM0
ss="ver">14</span>Salute one another with a kiss of love.</p>
		<p>Peace be unto you all that are in Christ.</p>
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
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	<title>GALATIANS</title>
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text-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
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PISTLE OF PAUL TO THE</text>
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			<span>THE EPISTLE OF PAUL TO THE</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
				<li><a href="#c5">5<M
				<li><a href="#c6">6</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</span>Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead), <span class="ver">2</span>and all the brethren that are with me, unto the churches of Galatia: <span class="ver">3</span>Grace to you and peace from God the Father, and our Lord Jesus Christ, <span class="ver">4</span>who gave himself for our sins, that he might deliver uM
s out of this present evil world, according to the will of our God and Father: <span class="ver">5</span>to whom <em>be</em> the glory for ever and ever. Amen.</p>
		<p> <span class="ver">6</span>I marvel that ye are so quickly removing from him that called you in the grace of Christ unto a different gospel; <span class="ver">7</span>which is not another <em>gospel</em>: only there are some that trouble you, and would pervert the gospel of Christ. <span class="ver">8</span>But though we, or an angel from heaven, sM
hould preach unto you any gospel other than that which we preached unto you, let him be anathema. <span class="ver">9</span>As we have said before, so say I now again, If any man preacheth unto you any gospel other than that which ye received, let him be anathema. <span class="ver">10</span>For am I now seeking the favor of men, or of God? or am I striving to please men? if I were still pleasing men, I should not be a servant of Christ.</p>
		<p> <span class="ver">11</span>For I make known to you, brethren, as touM
ching the gospel which was preached by me, that it is not after man. <span class="ver">12</span>For neither did I receive it from man, nor was I taught it, but <em>it came to me</em> through revelation of Jesus Christ. <span class="ver">13</span>For ye have heard of my manner of life in time past in the Jews
 religion, how that beyond measure I persecuted the church of God, and made havoc of it: <span class="ver">14</span>and I advanced in the Jews
 religion beyond many of mine own age among my countrymen, beinM
g more exceedingly zealous for the traditions of my fathers. <span class="ver">15</span>But when it was the good pleasure of God, who separated me, <em>even</em> from my mother
s womb, and called me through his grace, <span class="ver">16</span>to reveal his Son in me, that I might preach him among the Gentiles; straightway I conferred not with flesh and blood: <span class="ver">17</span>neither went I up to Jerusalem to them that were apostles before me: but I went away into Arabia; and again I returned unto DamM
		<p> <span class="ver">18</span>Then after three years I went up to Jerusalem to visit Cephas, and tarried with him fifteen days. <span class="ver">19</span>But other of the apostles saw I none, save James the Lord
s brother. <span class="ver">20</span>Now touching the things which I write unto you, behold, before God, I lie not. <span class="ver">21</span>Then I came into the regions of Syria and Cilicia. <span class="ver">22</span>And I was still unknown by face unto the churches of Jud
re in Christ: <span class="ver">23</span>but they only heard say, He that once persecuted us now preacheth the faith of which he once made havoc; <span class="ver">24</span>and they glorified God in me.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>Then after the space of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me. <span class="ver">2</span>And I went up by revelation; and I laid before them the gospel which I preach among the Gentiles but privately before themM
 who were of repute, lest by any means I should be running, or had run, in vain. <span class="ver">3</span>But not even Titus who was with me, being a Greek, was compelled to be circumcised: <span class="ver">4</span>and that because of the false brethren privily brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: <span class="ver">5</span>to whom we gave place in the way of subjection, no, not for an hour; that the truth of the gospel might cM
ontinue with you. <span class="ver">6</span>But from those who were reputed to be somewhat (whatsoever they were, it maketh no matter to me: God accepteth not man
they, I say, who were of repute imparted nothing to me: <span class="ver">7</span>but contrariwise, when they saw that I had been intrusted with the gospel of the uncircumcision, even as Peter with <em>the gospel</em> of the circumcision <span class="ver">8</span>(for he that wrought for Peter unto the apostleship of the circumcision wroughtM
 for me also unto the Gentiles); <span class="ver">9</span>and when they perceived the grace that was given unto me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision; <span class="ver">10</span>only <em>they would</em> that we should remember the poor; which very thing I was also zealous to do.</p>
		<p> <span class="ver">11</span>But when Cephas came to Antioch, I resisted him M
to the face, because he stood condemned. <span class="ver">12</span>For before that certain came from James, he ate with the Gentiles; but when they came, he drew back and separated himself, fearing them that were of the circumcision. <span class="ver">13</span>And the rest of the Jews dissembled likewise with him; insomuch that even Barnabas was carried away with their dissimulation. <span class="ver">14</span>But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Cephas beM
fore <em>them</em> all, If thou, being a Jew, livest as do the Gentiles, and not as do the Jews, how compellest thou the Gentiles to live as do the Jews? <span class="ver">15</span>We being Jews by nature, and not sinners of the Gentiles, <span class="ver">16</span>yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no M
flesh be justified. <span class="ver">17</span>But if, while we sought to be justified in Christ, we ourselves also were found sinners, is Christ a minister of sin? God forbid. <span class="ver">18</span>For if I build up again those things which I destroyed, I prove myself a transgressor. <span class="ver">19</span>For I through the law died unto the law, that I might live unto God. <span class="ver">20</span>I have been crucified with Christ; and it is no longer I that live, but Christ liveth in me: and that <em>M
life</em> which I now live in the flesh I live in faith, <em>the faith</em> which is in the Son of God, who loved me, and gave himself up for me. <span class="ver">21</span>I do not make void the grace of God: for if righteousness is through the law, then Christ died for nought.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>O foolish Galatians, who did bewitch you, before whose eyes Jesus Christ was openly set forth crucified? <span class="ver">2</span>This only would I learn from you, Received ye the M
Spirit by the works of the law, or by the hearing of faith? <span class="ver">3</span>Are ye so foolish? having begun in the Spirit, are ye now perfected in the flesh? <span class="ver">4</span>Did ye suffer so many things in vain? if it be indeed in vain. <span class="ver">5</span>He therefore that supplieth to you the Spirit, and worketh miracles among you, <em>doeth he it</em> by the works of the law, or by the hearing of faith? <span class="ver">6</span>Even as Abraham believed God, and it was reckoned unto himM
 for righteousness. <span class="ver">7</span>Know therefore that they that are of faith, the same are sons of Abraham. <span class="ver">8</span>And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand unto Abraham, <em>saying</em>, In thee shall all the nations be blessed. <span class="ver">9</span>So then they that are of faith are blessed with the faithful Abraham. <span class="ver">10</span>For as many as are of the works of the law are under a curse: for it isM
 written, Cursed is every one who continueth not in all things that are written in the book of the law, to do them. <span class="ver">11</span>Now that no man is justified by the law before God, is evident: for, The righteous shall live by faith; <span class="ver">12</span>and the law is not of faith; but, He that doeth them shall live in them. <span class="ver">13</span>Christ redeemed us from the curse of the law, having become a curse for us; for it is written, Cursed is every one that hangeth on a tree: <span cM
lass="ver">14</span>that upon the Gentiles might come the blessing of Abraham in Christ Jesus; that we might receive the promise of the Spirit through faith.</p>
		<p> <span class="ver">15</span>Brethren, I speak after the manner of men: Though it be but a man
s covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto. <span class="ver">16</span>Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is ChrM
ist. <span class="ver">17</span>Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect. <span class="ver">18</span>For if the inheritance is of the law, it is no more of promise: but God hath granted it to Abraham by promise. <span class="ver">19</span>What then is the law? It was added because of transgressions, till the seed should come to whom the promise hath been made; <em>and it was</em> ordaiM
ned through angels by the hand of a mediator. <span class="ver">20</span>Now a mediator is not <em>a mediator</em> of one; but God is one. <span class="ver">21</span>Is the law then against the promises of God? God forbid: for if there had been a law given which could make alive, verily righteousness would have been of the law. <span class="ver">22</span>But the scripture shut up all things under sin, that the promise by faith in Jesus Christ might be given to them that believe.</p>
		<p> <span class="ver">23</spaM
n>But before faith came, we were kept in ward under the law, shut up unto the faith which should afterwards be revealed. <span class="ver">24</span>So that the law is become our tutor <em>to bring us</em> unto Christ, that we might be justified by faith. <span class="ver">25</span>But now that faith is come, we are no longer under a tutor. <span class="ver">26</span>For ye are all sons of God, through faith, in Christ Jesus. <span class="ver">27</span>For as many of you as were baptized into Christ did put on ChrisM
t. <span class="ver">28</span>There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye all are one <em>man</em> in Christ Jesus. <span class="ver">29</span>And if ye are Christ
s, then are ye Abraham
s seed, heirs according to promise.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>But I say that so long as the heir is a child, he differeth nothing from a bondservant though he is lord of all; <span class="ver">2</span>but is under guardians and M
stewards until the day appointed of the father. <span class="ver">3</span>So we also, when we were children, were held in bondage under the rudiments of the world: <span class="ver">4</span>but when the fulness of the time came, God sent forth his Son, born of a woman, born under the law, <span class="ver">5</span>that he might redeem them that were under the law, that we might receive the adoption of sons. <span class="ver">6</span>And because ye are sons, God sent forth the Spirit of his Son into our hearts, cryiM
ng, Abba, Father. <span class="ver">7</span>So that thou art no longer a bondservant, but a son; and if a son, then an heir through God.</p>
		<p> <span class="ver">8</span>Howbeit at that time, not knowing God, ye were in bondage to them that by nature are no gods: <span class="ver">9</span>but now that ye have come to know God, or rather to be known by God, how turn ye back again to the weak and beggarly rudiments, whereunto ye desire to be in bondage over again? <span class="ver">10</span>Ye observe days, and mM
onths, and seasons, and years. <span class="ver">11</span>I am afraid of you, lest by any means I have bestowed labor upon you in vain.</p>
		<p> <span class="ver">12</span>I beseech you, brethren, become as I <em>am</em>, for I also <em>am become</em> as ye <em>are</em>. Ye did me no wrong: <span class="ver">13</span>but ye know that because of an infirmity of the flesh I preached the gospel unto you the first time: <span class="ver">14</span>and that which was a temptation to you in my flesh ye despised not, norM
 rejected; but ye received me as an angel of God, <em>even</em> as Christ Jesus. <span class="ver">15</span>Where then is that gratulation of yourselves? for I bear you witness, that, if possible, ye would have plucked out your eyes and given them to me. <span class="ver">16</span>So then am I become your enemy, by telling you the truth? <span class="ver">17</span>They zealously seek you in no good way; nay, they desire to shut you out, that ye may seek them. <span class="ver">18</span>But it is good to be zealouslM
y sought in a good matter at all times, and not only when I am present with you. <span class="ver">19</span>My little children, of whom I am again in travail until Christ be formed in you
 <span class="ver">20</span>but I could wish to be present with you now, and to change my tone; for I am perplexed about you.</p>
		<p> <span class="ver">21</span>Tell me, ye that desire to be under the law, do ye not hear the law? <span class="ver">22</span>For it is written, that Abraham had two sons, one by the handmaid, andM
 one by the freewoman. <span class="ver">23</span>Howbeit the <em>son</em> by the handmaid is born after the flesh; but the <em>son</em> by the freewoman <em>is born</em> through promise. <span class="ver">24</span>Which things contain an allegory: for these <em>women</em> are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar. <span class="ver">25</span>Now this Hagar is mount Sinai in Arabia and answereth to the Jerusalem that now is: for she is in bondage with her children. <span M
class="ver">26</span>But the Jerusalem that is above is free, which is our mother. <span class="ver">27</span>For it is written,</p>
		<p class="q">Rejoice, thou barren that bearest not;</p>
		<p class="q">Break forth and cry, thou that travailest not:</p>
		<p class="q">For more are the children of the desolate than of her that hath the husband.</p>
		<p class="mm"> <span class="ver">28</span>Now we, brethren, as Isaac was, are children of promise. <span class="ver">29</span>But as then he that was born after M
the flesh persecuted him <em>that was born</em> after the Spirit, so also it is now. <span class="ver">30</span>Howbeit what saith the scripture? Cast out the handmaid and her son: for the son of the handmaid shall not inherit with the son of the freewoman. <span class="ver">31</span>Wherefore, brethren, we are not children of a handmaid, but of the freewoman.</p>
		<h2 id="c5">5</h2>
		<p> <span class="ver">1</span>For freedom did Christ set us free: stand fast therefore, and be not entangled again in a yoke of M
		<p> <span class="ver">2</span>Behold, I Paul say unto you, that, if ye receive circumcision, Christ will profit you nothing. <span class="ver">3</span>Yea, I testify again to every man that receiveth circumcision, that he is a debtor to do the whole law. <span class="ver">4</span>Ye are severed from Christ, ye who would be justified by the law; ye are fallen away from grace. <span class="ver">5</span>For we through the Spirit by faith wait for the hope of righteousness. <span class="ver">6</span>ForM
 in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith working through love. <span class="ver">7</span>Ye were running well; who hindered you that ye should not obey the truth? <span class="ver">8</span>This persuasion <em>came</em> not of him that calleth you. <span class="ver">9</span>A little leaven leaveneth the whole lump. <span class="ver">10</span>I have confidence to you-ward in the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgmentM
, whosoever he be. <span class="ver">11</span>But I, brethren, if I still preach circumcision, why am I still persecuted? then hath the stumbling-block of the cross been done away. <span class="ver">12</span>I would that they that unsettle you would even go beyond circumcision.</p>
		<p> <span class="ver">13</span>For ye, brethren, were called for freedom; only <em>use</em> not your freedom for an occasion to the flesh, but through love be servants one to another. <span class="ver">14</span>For the whole law is fuM
lfilled in one word, <em>even</em> in this: Thou shalt love thy neighbor as thyself. <span class="ver">15</span>But if ye bite and devour one another, take heed that ye be not consumed one of another.</p>
		<p> <span class="ver">16</span>But I say, Walk by the Spirit, and ye shall not fulfil the lust of the flesh. <span class="ver">17</span>For the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other; that ye may not do the things that ye would. <span clasM
s="ver">18</span>But if ye are led by the Spirit, ye are not under the law. <span class="ver">19</span>Now the works of the flesh are manifest, which are <em>these</em>: fornication, uncleanness, lasciviousness, <span class="ver">20</span>idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties, <span class="ver">21</span>envyings, drunkenness, revellings, and such like; of which I forewarn you, even as I did forewarn you, that they who practise such things shall not inherit the kingdomM
 of God. <span class="ver">22</span>But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, <span class="ver">23</span>meekness, self-control; against such there is no law. <span class="ver">24</span>And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof.</p>
		<p> <span class="ver">25</span>If we live by the Spirit, by the Spirit let us also walk. <span class="ver">26</span>Let us not become vainglorious, provoking one another, M
envying one another.</p>
		<h2 id="c6">6</h2>
		<p> <span class="ver">1</span>Brethren, even if a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted. <span class="ver">2</span>Bear ye one another
s burdens, and so fulfil the law of Christ. <span class="ver">3</span>For if a man thinketh himself to be something when he is nothing, he deceiveth himself. <span class="ver">4</span>But let each man prove his own work, anM
d then shall he have his glorying in regard of himself alone, and not of his neighbor. <span class="ver">5</span>For each man shall bear his own burden.</p>
		<p> <span class="ver">6</span>But let him that is taught in the word communicate unto him that teacheth in all good things. <span class="ver">7</span>Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. <span class="ver">8</span>For he that soweth unto his own flesh shall of the flesh reap corruption; but he that soweth uM
nto the Spirit shall of the Spirit reap eternal life. <span class="ver">9</span>And let us not be weary in well-doing: for in due season we shall reap, if we faint not. <span class="ver">10</span>So then, as we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of the faith.</p>
		<p> <span class="ver">11</span>See with how large letters I write unto you with mine own hand. <span class="ver">12</span>As many as desire to make a fair show in the fleM
sh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ. <span class="ver">13</span>For not even they who receive circumcision do themselves keep the law; but they desire to have you circumcised, that they may glory in your flesh. <span class="ver">14</span>But far be it from me to glory, save in the cross of our Lord Jesus Christ, through which the world hath been crucified unto me, and I unto the world. <span class="ver">15</span>For neither is circumcision anything, noM
r uncircumcision, but a new creature. <span class="ver">16</span>And as many as shall walk by this rule, peace <em>be</em> upon them, and mercy, and upon the Israel of God.</p>
		<p> <span class="ver">17</span>Henceforth let no man trouble me; for I bear branded on my body the marks of Jesus.</p>
		<p> <span class="ver">18</span>The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.</p>
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from AmericLOan Standard Version (ASV), public domain.</p>
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	<title>TIMOTHY</title>
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xt-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
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				<text x="500" y="730" font-family="serif" font-size="40" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">THE SECM
OND EPISTLE OF PAUL TO</text>
				<text x="500" y="800" font-family="serif" font-size="80" font-weight="bold" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">TIMOTHY</text>
			<span>THE SECOND EPISTLE OF PAUL TO</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
		<p> <span class="ver">1</span>Paul, an apostle of Christ Jesus through the will of God, according to the promise of the life which is in Christ Jesus, <span class="ver">2</span>to Timothy, my beloved child: Grace, mercy, peace, from God the Father and Christ Jesus our Lord.</p>
		<p> <span class="ver">3</span>I thank God, whom I serve from my forefathers in a pure conscience, how unceasing is my remembrance of thee in my supplications, night and day <span class="ver">4</span>longing to see theeM
, remembering thy tears, that I may be filled with joy; <span class="ver">5</span>having been reminded of the unfeigned faith that is in thee; which dwelt first in thy grandmother Lois, and thy mother Eunice; and, I am persuaded, in thee also. <span class="ver">6</span>For which cause I put thee in remembrance that thou stir up the gift of God, which is in thee through the laying on of my hands. <span class="ver">7</span>For God gave us not a spirit of fearfulness; but of power and love and discipline. <span class=M
"ver">8</span>Be not ashamed therefore of the testimony of our Lord, nor of me his prisoner: but suffer hardship with the gospel according to the power of God; <span class="ver">9</span>who saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before times eternal, <span class="ver">10</span>but hath now been manifested by the appearing of our Saviour Christ Jesus, who abolished death, and brought life and immortality M
to light through the gospel, <span class="ver">11</span>whereunto I was appointed a preacher, and an apostle, and a teacher. <span class="ver">12</span>For which cause I suffer also these things: yet I am not ashamed; for I know him whom I have believed, and I am persuaded that he is able to guard that which I have committed unto him against that day. <span class="ver">13</span>Hold the pattern of sound words which thou hast heard from me, in faith and love which is in Christ Jesus. <span class="ver">14</span>That M
good thing which was committed unto <em>thee</em> guard through the Holy Spirit which dwelleth in us.</p>
		<p> <span class="ver">15</span>This thou knowest, that all that are in Asia turned away from me; of whom are Phygelus and Hermogenes. <span class="ver">16</span>The Lord grant mercy unto the house of Onesiphorus: for he oft refreshed me, and was not ashamed of my chain; <span class="ver">17</span>but, when he was in Rome, he sought me diligently, and found me <span class="ver">18</span>(the Lord grant unto hM
im to find mercy of the Lord in that day); and in how many things he ministered at Ephesus, thou knowest very well.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>Thou therefore, my child, be strengthened in the grace that is in Christ Jesus. <span class="ver">2</span>And the things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. <span class="ver">3</span>Suffer hardship with <em>me</em>, as a good soldier of Christ Jesus.M
 <span class="ver">4</span>No soldier on service entangleth himself in the affairs of <em>this</em> life; that he may please him who enrolled him as a soldier. <span class="ver">5</span>And if also a man contend in the games, he is not crowned, except he have contended lawfully. <span class="ver">6</span>The husbandman that laboreth must be the first to partake of the fruits. <span class="ver">7</span>Consider what I say; for the Lord shall give thee understanding in all things. <span class="ver">8</span>Remember JM
esus Christ, risen from the dead, of the seed of David, according to my gospel: <span class="ver">9</span>wherein I suffer hardship unto bonds, as a malefactor; but the word of God is not bound. <span class="ver">10</span>Therefore I endure all things for the elect
s sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory. <span class="ver">11</span>Faithful is the saying: For if we died with him, we shall also live with him: <span class="ver">12</span>if we endure, we shall alsoM
 reign with him: if we shall deny him, he also will deny us: <span class="ver">13</span>if we are faithless, he abideth faithful; for he cannot deny himself.</p>
		<p> <span class="ver">14</span>Of these things put them in remembrance, charging <em>them</em> in the sight of the Lord, that they strive not about words, to no profit, to the subverting of them that hear. <span class="ver">15</span>Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word ofM
 truth. <span class="ver">16</span>But shun profane babblings: for they will proceed further in ungodliness, <span class="ver">17</span>and their word will eat as doth a gangrene: of whom is Hymen
us and Philetus; <span class="ver">18</span>men who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some. <span class="ver">19</span>Howbeit the firm foundation of God standeth, having this seal, The Lord knoweth them that are his: and, Let every one that nameth tM
he name of the Lord depart from unrighteousness. <span class="ver">20</span>Now in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some unto honor, and some unto dishonor. <span class="ver">21</span>If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, meet for the master
s use, prepared unto every good work. <span class="ver">22</span>But flee youthful lusts, and follow after righteousness, faith, love, peace, with them that cM
all on the Lord out of a pure heart. <span class="ver">23</span>But foolish and ignorant questionings refuse, knowing that they gender strifes. <span class="ver">24</span>And the Lord
s servant must not strive, but be gentle towards all, apt to teach, forbearing, <span class="ver">25</span>in meekness correcting them that oppose themselves; if peradventure God may give them repentance unto the knowledge of the truth, <span class="ver">26</span>and they may recover themselves out of the snare of the devil, having M
been taken captive by him unto his will.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>But know this, that in the last days grievous times shall come. <span class="ver">2</span>For men shall be lovers of self, lovers of money, boastful, haughty, railers, disobedient to parents, unthankful, unholy, <span class="ver">3</span>without natural affection, implacable, slanderers, without self-control, fierce, no lovers of good, <span class="ver">4</span>traitors, headstrong, puffed up, lovers of pleasure rathM
er than lovers of God; <span class="ver">5</span>holding a form of godliness, but having denied the power thereof: from these also turn away. <span class="ver">6</span>For of these are they that creep into houses, and take captive silly women laden with sins, led away by divers lusts, <span class="ver">7</span>ever learning, and never able to come to the knowledge of the truth. <span class="ver">8</span>And even as Jannes and Jambres withstood Moses, so do these also withstand the truth; men corrupted in mind, reprM
obate concerning the faith. <span class="ver">9</span>But they shall proceed no further: for their folly shall be evident unto all men, as theirs also came to be. <span class="ver">10</span>But thou didst follow my teaching, conduct, purpose, faith, longsuffering, love, patience, <span class="ver">11</span>persecutions, sufferings; what things befell me at Antioch, at Iconium, at Lystra; what persecutions I endured: and out of them all the Lord delivered me. <span class="ver">12</span>Yea, and all that would live gM
odly in Christ Jesus shall suffer persecution. <span class="ver">13</span>But evil men and impostors shall wax worse and worse, deceiving and being deceived. <span class="ver">14</span>But abide thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; <span class="ver">15</span>and that from a babe thou hast known the sacred writings which are able to make thee wise unto salvation through faith which is in Christ Jesus. <span class="ver">16</span>Every scripture iM
nspired of God <em>is</em> also profitable for teaching, for reproof, for correction, for instruction which is in righteousness: <span class="ver">17</span>that the man of God may be complete, furnished completely unto every good work.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>I charge <em>thee</em> in the sight of God, and of Christ Jesus, who shall judge the living and the dead, and by his appearing and his kingdom: <span class="ver">2</span>preach the word; be urgent in season, out of season; reM
prove, rebuke, exhort, with all longsuffering and teaching. <span class="ver">3</span>For the time will come when they will not endure the sound doctrine; but, having itching ears, will heap to themselves teachers after their own lusts; <span class="ver">4</span>and will turn away their ears from the truth, and turn aside unto fables. <span class="ver">5</span>But be thou sober in all things, suffer hardship, do the work of an evangelist, fulfil thy ministry. <span class="ver">6</span>For I am already being offeredM
, and the time of my departure is come. <span class="ver">7</span>I have fought the good fight, I have finished the course, I have kept the faith: <span class="ver">8</span>henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day; and not to me only, but also to all them that have loved his appearing.</p>
		<p> <span class="ver">9</span>Give diligence to come shortly unto me: <span class="ver">10</span>for Demas forsook me, having loved this pM
resent world, and went to Thessalonica; Crescens to Galatia, Titus to Dalmatia. <span class="ver">11</span>Only Luke is with me. Take Mark, and bring him with thee; for he is useful to me for ministering. <span class="ver">12</span>But Tychicus I sent to Ephesus. <span class="ver">13</span>The cloak that I left at Troas with Carpus, bring when thou comest, and the books, especially the parchments. <span class="ver">14</span>Alexander the coppersmith did me much evil: the Lord will render to him according to his worM
ks: <span class="ver">15</span>of whom do thou also beware; for he greatly withstood our words. <span class="ver">16</span>At my first defence no one took my part, but all forsook me: may it not be laid to their account. <span class="ver">17</span>But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion. <span class="ver">18</span>The Lord will deliver me from every evil work, and willM
 save me unto his heavenly kingdom: to whom <em>be</em> the glory for ever and ever. Amen.</p>
		<p> <span class="ver">19</span>Salute Prisca and Aquila, and the house of Onesiphorus. <span class="ver">20</span>Erastus remained at Corinth: but Trophimus I left at Miletus sick. <span class="ver">21</span>Give diligence to come before winter. Eubulus saluteth thee, and Pudens, and Linus, and Claudia, and all the brethren.</p>
		<p> <span class="ver">22</span>The Lord be with thy spirit. Grace be with you.</p>
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
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	<title>THESSALONIANS</title>
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0F" text-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
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HE SECOND EPISTLE OF PAUL TO THE</text>
				<text x="500" y="800" font-family="serif" font-size="80" font-weight="bold" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">THESSALONIANS</text>
			<span>THE SECOND EPISTLE OF PAUL TO THE</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
		<p> <span class="ver">1</span>Paul, and Silvanus, and Timothy, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ; <span class="ver">2</span>Grace to you and peace from God the Father and the Lord Jesus Christ.</p>
		<p> <span class="ver">3</span>We are bound to give thanks to God always for you, brethren, even as it is meet, for that your faith groweth exceedingly, and the love of each one of you all toward one another aboundeth; <span class="ver">4</span>so that we ourseM
lves glory in you in the churches of God for your patience and faith in all your persecutions and in the afflictions which ye endure; <span class="ver">5</span> <em>which is</em> a manifest token of the righteous judgment of God; to the end that ye may be counted worthy of the kingdom of God, for which ye also suffer: <span class="ver">6</span>if so be that it is a righteous thing with God to recompense affliction to them that afflict you, <span class="ver">7</span>and to you that are afflicted rest with us, at theM
 revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, <span class="ver">8</span>rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus: <span class="ver">9</span>who shall suffer punishment, <em>even</em> eternal destruction from the face of the Lord and from the glory of his might, <span class="ver">10</span>when he shall come to be glorified in his saints, and to be marvelled at in all them that believed (because our testimony unto yM
ou was believed) in that day. <span class="ver">11</span>To which end we also pray always for you, that our God may count you worthy of your calling, and fulfil every desire of goodness and <em>every</em> work of faith, with power; <span class="ver">12</span>that the name of our Lord Jesus may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>Now we beseech you, brethren, touching the coming of our Lord Jesus CM
hrist, and our gathering together unto him; <span class="ver">2</span>to the end that ye be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that the day of the Lord is just at hand; <span class="ver">3</span>let no man beguile you in any wise: for <em>it will not be</em>, except the falling away come first, and the man of sin be revealed, the son of perdition, <span class="ver">4</span>he that opposeth and exalteth himself against all that is calledM
 God or that is worshipped; so that he sitteth in the temple of God, setting himself forth as God. <span class="ver">5</span>Remember ye not, that, when I was yet with you, I told you these things? <span class="ver">6</span>And now ye know that which restraineth, to the end that he may be revealed in his own season. <span class="ver">7</span>For the mystery of lawlessness doth already work: only <em>there is</em> one that restraineth now, until he be taken out of the way. <span class="ver">8</span>And then shall beM
 revealed the lawless one, whom the Lord Jesus shall slay with the breath of his mouth, and bring to nought by the manifestation of his coming; <span class="ver">9</span> <em>even he</em>, whose coming is according to the working of Satan with all power and signs and lying wonders, <span class="ver">10</span>and with all deceit of unrighteousness for them that perish; because they received not the love of the truth, that they might be saved. <span class="ver">11</span>And for this cause God sendeth them a working oM
f error, that they should believe a lie: <span class="ver">12</span>that they all might be judged who believed not the truth, but had pleasure in unrighteousness.</p>
		<p> <span class="ver">13</span>But we are bound to give thanks to God always for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth: <span class="ver">14</span>whereunto he called you through our gospel, to the obtaining of the glory of our Lord Jesus CM
hrist. <span class="ver">15</span>So then, brethren, stand fast, and hold the traditions which ye were taught, whether by word, or by epistle of ours.</p>
		<p> <span class="ver">16</span>Now our Lord Jesus Christ himself, and God our Father who loved us and gave us eternal comfort and good hope through grace, <span class="ver">17</span>comfort your hearts and establish them in every good work and word.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>Finally, brethren, pray for us, that the word of the M
Lord may run and be glorified, even as also <em>it is</em> with you; <span class="ver">2</span>and that we may be delivered from unreasonable and evil men; for all have not faith. <span class="ver">3</span>But the Lord is faithful, who shall establish you, and guard you from the evil <em>one</em>. <span class="ver">4</span>And we have confidence in the Lord touching you, that ye both do and will do the things which we command. <span class="ver">5</span>And the Lord direct your hearts into the love of God, and into M
the patience of Christ.</p>
		<p> <span class="ver">6</span>Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which they received of us. <span class="ver">7</span>For yourselves know how ye ought to imitate us: for we behaved not ourselves disorderly among you; <span class="ver">8</span>neither did we eat bread for nought at any man
s hand, but in labor and travail, working night and day, that weM
 might not burden any of you: <span class="ver">9</span>not because we have not the right, but to make ourselves an ensample unto you, that ye should imitate us. <span class="ver">10</span>For even when we were with you, this we commanded you, If any will not work, neither let him eat. <span class="ver">11</span>For we hear of some that walk among you disorderly, that work not at all, but are busybodies. <span class="ver">12</span>Now them that are such we command and exhort in the Lord Jesus Christ, that with quieM
tness they work, and eat their own bread. <span class="ver">13</span>But ye, brethren, be not weary in well-doing. <span class="ver">14</span>And if any man obeyeth not our word by this epistle, note that man, that ye have no company with him, to the end that he may be ashamed. <span class="ver">15</span>And <em>yet</em> count him not as an enemy, but admonish him as a brother.</p>
		<p> <span class="ver">16</span>Now the Lord of peace himself give you peace at all times in all ways. The Lord be with you all.</p>
		<p> <span class="ver">17</span>The salutation of me Paul with mine own hand, which is the token in every epistle: so I write. <span class="ver">18</span>The grace of our Lord Jesus Christ be with you all.</p>
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
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	<title>JOHN</title>
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anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
				<text x="500" y="230" font-family="serif" font-size="30" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">AMERICAN STANDARD</text>
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				<text x="500" y="800" font-family="serif" font-size="80" font-weight="bold" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">JOHN</text>
			<span>THE FIRST EPISTLE OF</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
				<li><a href="#c4">4</a></li>
				<li><a href="#c5">5</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</span>That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we beheld, and our hands handled, concerning the Word of life <span class="ver">2</span>(and the life was manifested, and we have seen, and bear witness, and declare unto you the life, the eternal <em>life</em>, which was with the Father, and was manifested unto us); <span class="ver">3</span>that which we have seen and heard declare we unto you alsoM
, that ye also may have fellowship with us: yea, and our fellowship is with the Father, and with his Son Jesus Christ: <span class="ver">4</span>and these things we write, that our joy may be made full.</p>
		<p> <span class="ver">5</span>And this is the message which we have heard from him and announce unto you, that God is light, and in him is no darkness at all. <span class="ver">6</span>If we say that we have fellowship with him and walk in the darkness, we lie, and do not the truth: <span class="ver">7</span>M
but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin. <span class="ver">8</span>If we say that we have no sin, we deceive ourselves, and the truth is not in us. <span class="ver">9</span>If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness. <span class="ver">10</span>If we say that we have not sinned, we make him a liar, and his word is not in us.</p>
		<p> <span class="ver">1</span>My little children, these things write I unto you that ye may not sin. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous: <span class="ver">2</span>and he is the propitiation for our sins; and not for ours only, but also for the whole world. <span class="ver">3</span>And hereby we know that we know him, if we keep his commandments. <span class="ver">4</span>He that saith, I know him, and keepeth not his commandments, is a liar, and tM
he truth is not in him; <span class="ver">5</span>but whoso keepeth his word, in him verily hath the love of God been perfected. Hereby we know that we are in him: <span class="ver">6</span>he that saith he abideth in him ought himself also to walk even as he walked.</p>
		<p> <span class="ver">7</span>Beloved, no new commandment write I unto you, but an old commandment which ye had from the beginning: the old commandment is the word which ye heard. <span class="ver">8</span>Again, a new commandment write I unto yM
ou, which thing is true in him and in you; because the darkness is passing away, and the true light already shineth. <span class="ver">9</span>He that saith he is in the light and hateth his brother, is in the darkness even until now. <span class="ver">10</span>He that loveth his brother abideth in the light, and there is no occasion of stumbling in him. <span class="ver">11</span>But he that hateth his brother is in the darkness, and walketh in the darkness, and knoweth not whither he goeth, because the darkness hM
ath blinded his eyes.</p>
		<p> <span class="ver">12</span>I write unto you, <em>my</em> little children, because your sins are forgiven you for his name
s sake. <span class="ver">13</span>I write unto you, fathers, because ye know him who is from the beginning. I write unto you, young men, because ye have overcome the evil one. I have written unto you, little children, because ye know the Father. <span class="ver">14</span>I have written unto you, fathers, because ye know him who is from the beginning. I have wM
ritten unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the evil one. <span class="ver">15</span>Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. <span class="ver">16</span>For all that is in the world, the lust of the flesh and the lust of the eyes and the vainglory of life, is not of the Father, but is of the world. <span class="ver">17</span>And the world passeth away, and the lust thM
ereof: but he that doeth the will of God abideth for ever.</p>
		<p> <span class="ver">18</span>Little children, it is the last hour: and as ye heard that antichrist cometh, even now have there arisen many antichrists; whereby we know that it is the last hour. <span class="ver">19</span>They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but <em>they went out</em>, that they might be made manifest that they all are not of us. <span class="ver">20</span>AndM
 ye have an anointing from the Holy One, and ye know all things. <span class="ver">21</span>I have not written unto you because ye know not the truth, but because ye know it, and because no lie is of the truth. <span class="ver">22</span>Who is the liar but he that denieth that Jesus is the Christ? This is the antichrist, <em>even</em> he that denieth the Father and the Son. <span class="ver">23</span>Whosoever denieth the Son, the same hath not the Father: he that confesseth the Son hath the Father also. <span claM
ss="ver">24</span>As for you, let that abide in you which ye heard from the beginning. If that which ye heard from the beginning abide in you, ye also shall abide in the Son, and in the Father. <span class="ver">25</span>And this is the promise which he promised us, <em>even</em> the life eternal. <span class="ver">26</span>These things have I written unto you concerning them that would lead you astray. <span class="ver">27</span>And as for you, the anointing which ye received of him abideth in you, and ye need notM
 that any one teach you; but as his anointing teacheth you concerning all things, and is true, and is no lie, and even as it taught you, ye abide in him. <span class="ver">28</span>And now, <em>my</em> little children, abide in him; that, if he shall be manifested, we may have boldness, and not be ashamed before him at his coming. <span class="ver">29</span>If ye know that he is righteous, ye know that every one also that doeth righteousness is begotten of him.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</M
span>Behold what manner of love the Father hath bestowed upon us, that we should be called children of God; and <em>such</em> we are. For this cause the world knoweth us not, because it knew him not. <span class="ver">2</span>Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is. <span class="ver">3</span>And every one that hath this hope <em>set</em> on him purifieth himself, even as hM
e is pure. <span class="ver">4</span>Every one that doeth sin doeth also lawlessness; and sin is lawlessness. <span class="ver">5</span>And ye know that he was manifested to take away sins; and in him is no sin. <span class="ver">6</span>Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither knoweth him. <span class="ver">7</span> <em>My</em> little children, let no man lead you astray: he that doeth righteousness is righteous, even as he is righteous: <span class="ver">8</span>he that dM
oeth sin is of the devil; for the devil sinneth from the beginning. To this end was the Son of God manifested, that he might destroy the works of the devil. <span class="ver">9</span>Whosoever is begotten of God doeth no sin, because his seed abideth in him: and he cannot sin, because he is begotten of God. <span class="ver">10</span>In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother. <span class="ver">11</M
span>For this is the message which ye heard from the beginning, that we should love one another: <span class="ver">12</span>not as Cain was of the evil one, and slew his brother. And wherefore slew he him? Because his works were evil, and his brother
		<p> <span class="ver">13</span>Marvel not, brethren, if the world hateth you. <span class="ver">14</span>We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death. <span class="ver">15</sM
pan>Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. <span class="ver">16</span>Hereby know we love, because he laid down his life for us: and we ought to lay down our lives for the brethren. <span class="ver">17</span>But whoso hath the world
s goods, and beholdeth his brother in need, and shutteth up his compassion from him, how doth the love of God abide in him? <span class="ver">18</span> <em>My</em> little children, let us not love in word, neither wiM
th the tongue; but in deed and truth. <span class="ver">19</span>Hereby shall we know that we are of the truth, and shall assure our heart before him: <span class="ver">20</span>because if our heart condemn us, God is greater than our heart, and knoweth all things. <span class="ver">21</span>Beloved, if our heart condemn us not, we have boldness toward God; <span class="ver">22</span>and whatsoever we ask we receive of him, because we keep his commandments and do the things that are pleasing in his sight. <span claM
ss="ver">23</span>And this is his commandment, that we should believe in the name of his Son Jesus Christ, and love one another, even as he gave us commandment. <span class="ver">24</span>And he that keepeth his commandments abideth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he gave us.</p>
		<h2 id="c4">4</h2>
		<p> <span class="ver">1</span>Beloved, believe not every spirit, but prove the spirits, whether they are of God; because many false prophets are gone out into thM
e world. <span class="ver">2</span>Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh is of God: <span class="ver">3</span>and every spirit that confesseth not Jesus is not of God: and this is the <em>spirit</em> of the antichrist, whereof ye have heard that it cometh; and now it is in the world already. <span class="ver">4</span>Ye are of God, <em>my</em> little children, and have overcome them: because greater is he that is in you than he that is in the world. <sM
pan class="ver">5</span>They are of the world: therefore speak they <em>as</em> of the world, and the world heareth them. <span class="ver">6</span>We are of God: he that knoweth God heareth us; he who is not of God heareth us not. By this we know the spirit of truth, and the spirit of error.</p>
		<p> <span class="ver">7</span>Beloved, let us love one another: for love is of God; and every one that loveth is begotten of God, and knoweth God. <span class="ver">8</span>He that loveth not knoweth not God; for God isM
 love. <span class="ver">9</span>Herein was the love of God manifested in us, that God hath sent his only begotten Son into the world that we might live through him. <span class="ver">10</span>Herein is love, not that we loved God, but that he loved us, and sent his Son <em>to be</em> the propitiation for our sins. <span class="ver">11</span>Beloved, if God so loved us, we also ought to love one another. <span class="ver">12</span>No man hath beheld God at any time: if we love one another, God abideth in us, and hiM
s love is perfected in us: <span class="ver">13</span>hereby we know that we abide in him and he in us, because he hath given us of his Spirit. <span class="ver">14</span>And we have beheld and bear witness that the Father hath sent the Son <em>to be</em> the Saviour of the world. <span class="ver">15</span>Whosoever shall confess that Jesus is the Son of God, God abideth in him, and he in God. <span class="ver">16</span>And we know and have believed the love which God hath in us. God is love; and he that abideth iM
n love abideth in God, and God abideth in him. <span class="ver">17</span>Herein is love made perfect with us, that we may have boldness in the day of judgment; because as he is, even so are we in this world. <span class="ver">18</span>There is no fear in love: but perfect love casteth out fear, because fear hath punishment; and he that feareth is not made perfect in love. <span class="ver">19</span>We love, because he first loved us. <span class="ver">20</span>If a man say, I love God, and hateth his brother, he iM
s a liar: for he that loveth not his brother whom he hath seen, cannot love God whom he hath not seen. <span class="ver">21</span>And this commandment have we from him, that he who loveth God love his brother also.</p>
		<h2 id="c5">5</h2>
		<p> <span class="ver">1</span>Whosoever believeth that Jesus is the Christ is begotten of God: and whosoever loveth him that begat loveth him also that is begotten of him. <span class="ver">2</span>Hereby we know that we love the children of God, when we love God and do his cM
ommandments. <span class="ver">3</span>For this is the love of God, that we keep his commandments: and his commandments are not grievous. <span class="ver">4</span>For whatsoever is begotten of God overcometh the world: and this is the victory that hath overcome the world, <em>even</em> our faith. <span class="ver">5</span>And who is he that overcometh the world, but he that believeth that Jesus is the Son of God? <span class="ver">6</span>This is he that came by water and blood, <em>even</em> Jesus Christ; not witM
h the water only, but with the water and with the blood. <span class="ver">7</span>And it is the Spirit that beareth witness, because the Spirit is the truth. <span class="ver">8</span>For there are three who bear witness, the Spirit, and the water, and the blood: and the three agree in one. <span class="ver">9</span>If we receive the witness of men, the witness of God is greater: for the witness of God is this, that he hath borne witness concerning his Son. <span class="ver">10</span>He that believeth on the Son oM
f God hath the witness in him: he that believeth not God hath made him a liar; because he hath not believed in the witness that God hath borne concerning his Son. <span class="ver">11</span>And the witness is this, that God gave unto us eternal life, and this life is in his Son. <span class="ver">12</span>He that hath the Son hath the life; he that hath not the Son of God hath not the life.</p>
		<p> <span class="ver">13</span>These things have I written unto you, that ye may know that ye have eternal life, <em>evM
en</em> unto you that believe on the name of the Son of God. <span class="ver">14</span>And this is the boldness which we have toward him, that, if we ask anything according to his will, he heareth us: <span class="ver">15</span>and if we know that he heareth us whatsoever we ask, we know that we have the petitions which we have asked of him. <span class="ver">16</span>If any man see his brother sinning a sin not unto death, he shall ask, and <em>God</em> will give him life for them that sin not unto death. There iM
s a sin unto death: not concerning this do I say that he should make request. <span class="ver">17</span>All unrighteousness is sin: and there is a sin not unto death.</p>
		<p> <span class="ver">18</span>We know that whosoever is begotten of God sinneth not; but he that was begotten of God keepeth himself, and the evil one toucheth him not. <span class="ver">19</span>We know that we are of God, and the whole world lieth in the evil one. <span class="ver">20</span>And we know that the Son of God is come, and hath M
given us an understanding, that we know him that is true, and we are in him that is true, <em>even</em> in his Son Jesus Christ. This is the true God, and eternal life. <span class="ver">21</span> <em>My</em> little children, guard yourselves from idols.</p>
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), public domain.</p>
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	<title>TITUS</title>
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-anchor="middle" dominant-baseline="central">NEW TESTAMENT</text>
				<text x="500" y="230" font-family="serif" font-size="30" fill="#FFC30F" text-anchor="middle" dominant-baseline="central">AMERICAN STANDARD</text>
				<line x1="500" y1="310" x2="500" y2="600" stroke="#FFC30F" stroke-width="50"/>
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LE OF PAUL TO THE</text>
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			<span>THE EPISTLE OF PAUL TO THE</span>
		<div class="content-table">
			<h2>Contents</h2>
				<li><a href="#c1">1</a></li>
				<li><a href="#c2">2</a></li>
				<li><a href="#c3">3</a></li>
		<h2 id="c1">1</h2>
		<p> <span class="ver">1</sM
pan>Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God
s elect, and the knowledge of the truth which is according to godliness, <span class="ver">2</span>in hope of eternal life, which God, who cannot lie, promised before times eternal; <span class="ver">3</span>but in his own seasons manifested his word in the message, wherewith I was intrusted according to the commandment of God our Saviour; <span class="ver">4</span>to Titus, my true child after a common faith: Grace and peacM
e from God the Father and Christ Jesus our Saviour.</p>
		<p> <span class="ver">5</span>For this cause left I thee in Crete, that thou shouldest set in order the things that were wanting, and appoint elders in every city, as I gave thee charge; <span class="ver">6</span>if any man is blameless, the husband of one wife, having children that believe, who are not accused of riot or unruly. <span class="ver">7</span>For the bishop must be blameless, as God
s steward; not self-willed, not soon angry, no brawler, no sM
triker, not greedy of filthy lucre; <span class="ver">8</span>but given to hospitality, a lover of good, sober-minded, just, holy, self-controlled; <span class="ver">9</span>holding to the faithful word which is according to the teaching, that he may be able both to exhort in the sound doctrine, and to convict the gainsayers.</p>
		<p> <span class="ver">10</span>For there are many unruly men, vain talkers and deceivers, specially they of the circumcision, <span class="ver">11</span>whose mouths must be stopped; meM
n who overthrow whole houses, teaching things which they ought not, for filthy lucre
s sake. <span class="ver">12</span>One of themselves, a prophet of their own, said,</p>
		<p class="q">Cretans are always liars, evil beasts, idle gluttons.</p>
		<p class="mm"> <span class="ver">13</span>This testimony is true. For which cause reprove them sharply, that they may be sound in the faith, <span class="ver">14</span>not giving heed to Jewish fables, and commandments of men who turn away from the truth. <span class=M
"ver">15</span>To the pure all things are pure: but to them that are defiled and unbelieving nothing is pure; but both their mind and their conscience are defiled. <span class="ver">16</span>They profess that they know God; but by their works they deny him, being abominable, and disobedient, and unto every good work reprobate.</p>
		<h2 id="c2">2</h2>
		<p> <span class="ver">1</span>But speak thou the things which befit the sound doctrine: <span class="ver">2</span>that aged men be temperate, grave, sober-minded,M
 sound in faith, in love, in patience: <span class="ver">3</span>that aged women likewise be reverent in demeanor, not slanderers nor enslaved to much wine, teachers of that which is good; <span class="ver">4</span>that they may train the young women to love their husbands, to love their children, <span class="ver">5</span> <em>to be</em> sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that the word of God be not blasphemed: <span class="ver">6</span>the younger men likewise M
exhort to be sober-minded: <span class="ver">7</span>in all things showing thyself an ensample of good works; in thy doctrine <em>showing</em> uncorruptness, gravity, <span class="ver">8</span>sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of us. <span class="ver">9</span> <em>Exhort</em> servants to be in subjection to their own masters, <em>and</em> to be well-pleasing <em>to them</em> in all things; not gainsaying; <span class="ver">10</spM
an>not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things. <span class="ver">11</span>For the grace of God hath appeared, bringing salvation to all men, <span class="ver">12</span>instructing us, to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world; <span class="ver">13</span>looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ; <spanM
 class="ver">14</span>who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a people for his own possession, zealous of good works.</p>
		<p> <span class="ver">15</span>These things speak and exhort and reprove with all authority. Let no man despise thee.</p>
		<h2 id="c3">3</h2>
		<p> <span class="ver">1</span>Put them in mind to be in subjection to rulers, to authorities, to be obedient, to be ready unto every good work, <span class="ver">2</span>to speak evil of no man, nM
ot to be contentious, to be gentle, showing all meekness toward all men. <span class="ver">3</span>For we also once were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another. <span class="ver">4</span>But when the kindness of God our Saviour, and his love toward man, appeared, <span class="ver">5</span>not by works <em>done</em> in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration aM
nd renewing of the Holy Spirit, <span class="ver">6</span>which he poured out upon us richly, through Jesus Christ our Saviour; <span class="ver">7</span>that, being justified by his grace, we might be made heirs according to the hope of eternal life. <span class="ver">8</span>Faithful is the saying, and concerning these things I desire that thou affirm confidently, to the end that they who have believed God may be careful to maintain good works. These things are good and profitable unto men: <span class="ver">9</sM
pan>but shun foolish questionings, and genealogies, and strifes, and fightings about the law; for they are unprofitable and vain. <span class="ver">10</span>A factious man after a first and second admonition refuse; <span class="ver">11</span>knowing that such a one is perverted, and sinneth, being self-condemned.</p>
		<p> <span class="ver">12</span>When I shall send Artemas unto thee, or Tychicus, give diligence to come unto me to Nicopolis: for there I have determined to winter. <span class="ver">13</span>Set fM
orward Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. <span class="ver">14</span>And let our <em>people</em> also learn to maintain good works for necessary uses, that they be not unfruitful.</p>
		<p> <span class="ver">15</span>All that are with me salute thee. Salute them that love us in faith.</p>
		<p>Grace be with you all.</p>
			<p>Created by BitBible, 2023. Free to use and share for all purposes. Bible text is from American Standard Version (ASV), 4public domain.</p>
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honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "golden tribal tattoo"}, {"trait_type": "Mane", "value": "whale"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "rainbow"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "pauldrons"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "bag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "laser"}, {"trait_type": "Headgear", "value": "skull"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "orc"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
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Everyone has the right to own property alone as well as in association with others.
No one shall be arbitrarily deprived of his property.h!
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "moon"}, {"trait_type": "Body", "value": "golden tribal tattoo"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "wizard hat"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "laser"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "fire sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "whale"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "tiger"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "blue fire"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "cape"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "blue fire"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "pickaxe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "armor"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "wizard hat"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "tribal tattoo"}, {"trait_type": "Mane", "value": "rainbow"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "frozen staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "pickaxe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "golden tribal tattoo"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "shield"}]}
Aj?=:ETH.ETH:0x01bef7e306C4AFBF25D9c0064528CF755735B2e3:3956675::0
DjB=:BNB.BNB:bnb1gsr2wpkr894800gnx4ggkdzc277zyy2duqgunv:15876184:te:0
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "skull"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "golden tribal tattoo"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "midas touch"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "wizard hat"}, {"trait_type": "Artifacts", "value": "pirate flag"}M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "cape"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "tribal tattoo"}, {"trait_type": "Mane", "value": "fire"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "cape"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "tribal tattoo"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "rainbow"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "golden tribal tattoo"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "laser beams"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "ghostly compaM
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "undead"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "pirate flag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "tiger"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "moon"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "tribal tattoo"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "diamond hands"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "pirate flag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "armor"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "bag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "shield"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "golden tribal tattoo"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "skull"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "tiger"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "arrow wounds"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "pirate flag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "tribal tattoo"}, {"trait_type": "Mane", "value": "dragon"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "blue fire"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "tribal tattoo"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "wizard hat"}, {"trait_type": "Artifacts", "value": "parrot"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "moon"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "pirate flag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "blue fire"}, {"trait_type": "Claws", "value": "blue fire"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "pickaxe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "pirate flag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "laser"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "eagle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "blue fire"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "pickaxe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "wizard hat"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "undead"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "armor"}, {"trait_type": "Mane", "value": "blue fire"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "eagle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "moon"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "whale"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "orc"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "pickaxe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "pickaxe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "blue fire"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "crown"}, {"trait_type": "Artifacts", "value": "cape"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "pauldrons"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "pickaxe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "tiger"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "cape"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "skull"}, {"trait_type": "Artifacts", "value": "pauldrons"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "dragon wings"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "laser"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "skull"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "cape"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "arrow wounds"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "armor"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "skull"}, {"trait_type": "Artifacts", "value": "dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "bag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "cape"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "poisoned dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "fire sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "shield"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "golden"}, {"trait_type": "Mane", "value": "rainbow"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "undead"}, {"trait_type": "Artifacts", "value": "pirate flag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "eagle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "rainbow"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "pauldrons"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "arrow wounds"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "undead staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "fire"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "bag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "parrot"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "undead"}, {"trait_type": "Artifacts", "value": "shield"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "tiger"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "eagle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "laser"}, {"trait_type": "Headgear", "value": "undead"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "bag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "skull"}, {"trait_type": "Artifacts", "value": "cape"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "wizard hat"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "tiger"}, {"trait_type": "Mane", "value": "fire"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "skull"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "rainbow"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "pauldrons"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "golden tribal tattoo"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "shield"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "undead staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "ghostly companion"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "quiver"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "armor"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "bag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "armor"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "pauldrons"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "diamond hands"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "skull"}, {"trait_type": "Artifacts", "value": "eagle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "parrot"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "parrot"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "whale"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "broadsword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "armor"}, {"trait_type": "Mane", "value": "blue fire"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "armor"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "poisoned dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "tribal tattoo"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "tribal tattoo"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "crown"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "armor"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "laser"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "pauldrons"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "crown"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "tiger"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "parrot"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "crown"}, {"trait_type": "Artifacts", "value": "cape"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "shield"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "fire"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "cape"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "whale"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "golden tribal tattoo"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "dragon"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "pickaxe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "undead"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "fire"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "mage robes"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "parrot"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "shield"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "midas touch"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "skull"}, {"trait_type": "Artifacts", "value": "pickaxe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "tiger"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "moon"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "pirate flag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "wizard hat"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "silver"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "undead staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "tribal tattoo"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "bag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "zombie"}, {"trait_type": "Mane", "value": "fire"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "shield"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "pickaxe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "laser beams"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "robot"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "skull"}, {"trait_type": "Artifacts", "value": "shield"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "tiger"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "parrot"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "rainbow"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "undead"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "pickaxe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "tribal tattoo"}, {"trait_type": "Mane", "value": "blue fire"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "parrot"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "armor"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "blue fire"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "tribal tattoo"}, {"trait_type": "Mane", "value": "whale"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "pauldrons"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "zombie"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "skull"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "pauldrons"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "skull"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "arrow wounds"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "bag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "shield"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "moon"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "fire"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "cape"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "quiver"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "quiver"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "tiger"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "fire"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "zombie"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "armor"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "dragon wings"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "parrot"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "golden tribal tattoo"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "undead"}, {"trait_type": "Artifacts", "value": "ghostly companion"M
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "pauldrons"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "wizard hat"}, {"trait_type": "Artifacts", "value": "pickaxe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "rainbow"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "undead"}, {"trait_type": "Artifacts", "value": "cape"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "tribal tattoo"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "poisoned dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "pirate flag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "pirate flag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "tribal tattoo"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "parrot"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "orc"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "orc"}, {"trait_type": "Mane", "value": "blue fire"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "skull"}, {"trait_type": "Artifacts", "value": "dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "quiver"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "fire sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "dragon"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "mage robes"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "undead"}, {"trait_type": "Artifacts", "value": "dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "mage robes"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "bag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "orc"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "arrow wounds"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "moon"}, {"trait_type": "Body", "value": "tiger"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "golden tribal tattoo"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "diamond hands"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "pickaxe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "golden tribal tattoo"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "armor"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "silver"}, {"trait_type": "Mane", "value": "dragon"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "bag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "armor"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "fire"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "pirate flag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "tribal tattoo"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "cape"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "golden tribal tattoo"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "crown"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "wizard hat"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "blue fire"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "zombie"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "crown"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "fire sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "moon"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "frozen staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "golden tribal tattoo"}, {"trait_type": "Mane", "value": "whale"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "moon"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "wizard hat"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "golden tribal tattoo"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "armor"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "arrow wounds"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "tribal tattoo"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "shield"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "armor"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "laser beams"}, {"trait_type": "Headgear", "value": "undead"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "rainbow"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "broadsword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "armor"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "ghostly companion"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "shield"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "fire"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "parrot"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "tiger"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "parrot"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "ghostly companionM
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "skull"}, {"trait_type": "Artifacts", "value": "poisoned dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "silver"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "bloody"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "whale"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "wizard hat"}, {"trait_type": "Artifacts", "value": "pauldrons"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "orc"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "shield"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "eagle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "arrow wounds"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "dragon"}, {"trait_type": "Claws", "value": "fire"}, {"trait_type": "Eyes", "value": "laser"}, {"trait_type": "Headgear", "value": "undead"}, {"trait_type": "Artifacts", "value": "cape"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "tiger"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "unicorn"}, {"trait_type": "Artifacts", "value": "eagle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "moon"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "wizard hat"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "wizard hat"}, {"trait_type": "Artifacts", "value": "pickaxe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "golden tribal tattoo"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "wizard hat"}, {"trait_type": "Artifacts", "value": "shield"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "mage robes"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "fire"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "parrot"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "rainbow"}, {"trait_type": "Mane", "value": "whale"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "tiger"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "poisoned dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "rainbow"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "quiver"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "moon"}, {"trait_type": "Body", "value": "blue"}, {"trait_type": "Mane", "value": "fire"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "golden"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "moon"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "poisoned dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "moon"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "pirate flag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "cape"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "rainbow"}, {"trait_type": "Claws", "value": "blue fire"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "pirate flag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "tiger"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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IEC http://www.iec.ch
IEC http://www.iec.ch
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    <meta charset="UTF-8">
	<title>Tyler Jenks last words on youtube.</title>
<body style="background-color:black;">
		<video width="1280" height="720" controls>
			<source src="https://ipfs.io/ipfs/QmXo8SohBcxKLg3f76eVuqS7WoXW7ojXS2H4BxnNBaH1kb?filename=tyler-adios.mp4">
		<center> <h1 style="font-size: 4rem; color: #ffffff">Tyler Jenks 1949 - 2019</h1> </center>
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And he spake also a parable unto them;
No man putteth a piece of a new garment upon an old;
if otherwise, then both the new maketh a rent,
and the piece that was taken out of the new agreeth not with the old.
And no man putteth new wine into old bottles;
else the new wine will burst the bottles, and be spilled,
and the bottles shall perish.
But new wine must be put into new bottles; and both are preserved.
No man also having drunk old wine straightway desireth new:
for he saith, The old is better.
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c/Foundry USA Pool #dropgold/
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this is tanya translation into english in 7 inscriptions
part 1-1 likkutei amarim chapters 1-29
13c57528a7469b6ace0d8a91f8576974b0e13fca648db91208d2da90806b3dbai0
part 1-2 likkutei amarim chapters 30-53
303769c225a1cb09391349a52e0ccf60e642b69b72fa188c35321649398dc381i0
part 2 shaar hayichud vehaemunah chapters 1-12
0b4c547d56bdc3c9ad05b2fea46ece2f9a01cf56b1c7f09e1b3e6ac1a7ab6647i0
part 3 iggeret hateshuvah chapters 1-12
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part 4-1 iggeret hM0
akodesh chapters 1-15
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part 4-2 iggeret hakodesh chapters 16-32
9a9286ddf2e3e336e4e769d8380d1f7531bae977299386dc6f676649eae6ee71i0
part 5 kuntres acharon chapters 1-9
8bd2ae1dc9701ae924f746dc5e6c431de3dc6765a18371867faae9de5fa47243i0h!
c/Foundry USA Pool #dropgold/
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LNThe greatest ordeal //
Can seem so ordinary //
To our naked eye. - goldenpixelh!
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Part V; Kuntres Acharon
KUNTRES ACHARON ON SEVERAL CHAPTERS
To understand how reading narratives in Torah binds one with chochmah ilaah, the supernal wisdom. 1
It is suggested that the reader examine Likkutei Amarim, Part I, chs. 16, 38, 39, and 44 before studying this section of Kuntres Acharon. Torah is the expression of G
s will, the condensation of His thoughts, or wisdom. Mortal intelligence is dimensioned, limited, while G
s, as infinite as He is, is thM
e Higher Wisdom. The profound scholarship of Torah would be the obvious means for man
s puny intelligence binding itself to G
s, but how can this be the case with narratives that do not strain even mortal intellect?
Kavanot p. 16b says that just as man engages himself (in Torah study) below, so is the likeness, supernal Man, 2 The infinitude of G
d, in its ultimate degree, precludes any form or description; it is utter simplicity, unitary, with no composition or division. Adjectives are irrelevant; thereM
 can be no comprehending Him. In bringing about the existence of Creation with finite beings, at a certain stage aspects of G
d became discreet, at least in potential. These aspects, or attributes, reveal G
d, manifest Him. Where these aspects assume the form of intellect-emotion, or sefirot, we may describe them as Adam HaElyon, supernal man.
 comprises the attributes of intellect and emotion, which derive from the parallel Divine attributes. Mortal man
 exists on each of the Four Worlds; on each plane there is the appropriate revelation of G
d. (See end of note 3 for references on Four Worlds.) Adam HaElyon is identical with memalei kol almin, the permeating Light of G
d that suffuses all existence, adapting itself to the receptivity and absorptive capacities of the existence. On the plane of
 He manifests Himself and is apprehended through intellect; on the plane of
 through emotion, etc. Intellect and eM
motion vary, and within each there are different stages
d are revealed in Supernal Man. (The term
d is found in Ezekiel 1:26.) Parenthetically, in reference to Supernal Man
 mortal man, a Chasidic interpretation of the passage in Avot 2:1, says,
Know that what is Above is from you.
 (engaged in Torah study) above
. This might also apply (only) to contemplating the written words (of the Torah). But uttered speech, we may say, pierM
ces and ascends to Atzilut 3 An innate love and fear of G
d are endowed to all Israel, concealed in the recesses of heart and mind. These are not products of his efforts, but a heritage. The love is compared to a child
s devotion to his father, and the fear to the dread of separation from G
d, as through apostacy. All of Torah and mitzvot, including martyrdom, may be fulfilled with the stimulus of these endowed, latent, unconscious emotions without their ever becoming felt in the heart. Only the mind is awareM
 that a certain act divorces man from G
s involvement in arousing this degree of intellectual awareness is minimal; his devotion and even readiness for sacrifice are
 in that he did not create these latent feelings of love and awe that result in his choice of good and rejection of evil. All he need do is realize the consequences of his actions and call them to mind. The Torah and mitzvot of this person ascend to Yetzirah, the world of emotion, of innate capacities. (It M
must be made emphatically plain here that his choice between self-gratification and devotion to G
 has been unimpeded. He may as readily choose one as the other. Of his volition he chooses G
d; he chooses to awaken endowed strengths he possesses by inheritance, but he chooses.) There is a superior state. With all the resources of mind at his command, he meditates on G
s greatness and infinitude, on his own insignificance. This entails tremendous intellectual effort, anM
d his mind does eventually comprehend all it is capable of grasping of G
s greatness. He will even affirm, in his mind, that he should be filled with a profound longing, to the point of expiration, with a blazing, consuming love of G
d. But this is all in the mind, not a conscious emotion. His heart is not filled with love (or awe). He will observe all G
d demands of him, in thought, speech, and deed. His motivation, his stimulus, is intellectual, lodged in the mind only. The emotions are still latent, buM
 as our Sages say ( Kiddushin 40a),
d joins a good thought to deed.
 elevates the deed of Torah study and mitzvah observance to Beriah, the realm of intellect. There is a still higher plane of attainment available, Rabbi Schneur Zalman asserts, to all
arousing a conscious, tangible love and awe, bringing the latent emotion into a feeling manifest in the heart. What his mind understands, his heart actually feels. These emotions are not mere endowments
hey are his works, results of his efforts. Chabad teaches the sequence of intellect and emotion, the latter elicited by the mind. This
 love and fear is the emotion engendered by the intellect, man
s own striving and efforts. Torah and mitzvot resulting from this state ascend to Beriah, but of their
 accord, because they deserve that exaltation. Love and fear are the
 that elevate them (
), as we shall soon see. ( Atzilut is unity with G
d. Here, there can M
 emotions, sublime as they might be, for feeling posits one who loves in addition to Him Who is loved. This is not unity. Utter self-abnegation, loss of self-awareness completely, man
d, with no will but His
this is the province of the tzaddik. Not everyone can attain to this degree, as Likkutei Amarim, Part I, explains at length. Only the rare tzaddik
s service of Torah and mitzvot ascends to Atzilut, perfect unity with G
d. (The Four Worlds are frequentlyM
 discussed in Chasidut. See Addendum, Glossary to Likkutei Amarim, Part I, Four Worlds; Translator
s Explanatory Notes to On Learning Chassidus ; Iggeret Hateshuvah, ch. 1, note 3; etc.)) itself, or to Beriah through intellectual love and fear, or to Yetzirah through innate fear and love. Through Scripture 4 Likkutei Amarim, Part I, ch. 40. it rises from This World to the ten sefirot 5 See references, end of note 3. of Asiyah, for
it pierces atmospheres
 In contrast, thought 6 Performance of action mitzvM
ot involves the physical body. Even speech (in prayer, Torah study, etc.) involves physical movement. Through speech and deed, the physical world is elevated. However, there is no evident physical involvement in thinking, so the Divine purpose in creating a physical world is unfulfilled. (affects only) the
 the source of his soul
But then we find in Zohar, vol. III, p. 105, that simply thinking achieves nothing
, meaning that it does not have even a beneficient effect; 7 I.e., even a desirableM
 thought is ineffective in engendering good. see there and page 31b. But this refers only to eliciting a reaction Above, to call forth from there downward. 8 In the
d is concealed. Through mitzvot, the Worlds are illuminated with Divine light. (Cf. Iggeret Hateshuvah, ch. 1, and note 3.) The thought simply remains there, increasing additional great illumination there. The increase in illumination in Atzilut is through study and practice of mitzvot of action in Asiyah, for the Union 9 G
ranscending Creation, time, space, the Infinite for Whom all Creation is naught, becomes united with His Immanent aspect manifest in His works. This Union, resulting from mortal man
s physical observance of Torah and mitzvot, is effected in the Higher Worlds immediately and will be realized in the mundane world with the coming of the Moshiach. is primarily above. Only the fruits reach This World, through calling forth illumination in minute measure here below by speech and deed. However, through mere thinking notM
hing is called forth. Hence he has not fulfilled the purpose of the soul
s descent into This World, which is only to draw into the lower world supernal illuminations, as Etz Chaim 26 says,
to call forth illumination.
But to elevate, from below upward, proper thought is imperative, for without awe and love it does not fly upward, 10 See above, note 3; Likkutei Amarim, Part I, chs. 16, 39, 40, etc. as explained in Shaar Hanevuah, ch. 2. And the good thought
e 3). It was explained above that the manner in which to achieve the desired result
s speech, even to the realm of Atzilut
is by actually speaking the words of Torah. Merely thinking the words of Torah, however,
 i.e., there is no resultant downward flow. There is, though, an increase of light on High. Here the text identifies an additional effect of thinking words of Torah (
s Torah and mitzvot from below upward, reaching Beriah, M
the realm of intellect. Hence our Sages said,
d joins a good thought to deed.
 elevates the deed of Torah study and mitzvah observance to Beriah, the realm of intellect, but no higher, for it is
 to deed, but not deed itsef.
 12 Likkutei Amarim, Part I, ch. 40, note in the text. means even without awe and love, by a fortiori reasoning from the case of idle words, since the measure of good is more generous. 13
easure of retribution
 ( Sotah 11a). This, however, refers only to
 meaning the chambers and abodes, but not the body of Supernal Man. 14 In the
 of mortal man Above, Supernal Man has parallels to body and soul, to garments and abode, but of course in noncorporeal terms only.
 of the embodied soul are thought, speech, and deed, and archetypal man has his appropriate
 Physical domicile and environment, separate from man but affecting him profoundly, have M
their counterparts in Supernal Man. The reader will resist forming anthropomorphic representations of Adam HaElyon ; mortal terminology and analogies are all we possess. It certainly does not apply to nefesh, ruach, and neshamah, 15 Addendum, Glossary to Likkutei Amarim, Part I. The categories of the human soul are applied to the source of the soul, Adam HaElyon. even of Man of Asiyah, 16 The plane immediately superior to the physical world is the spiritual aspect of Asiyah, with ten sefirot (divine attributes). meM
aning the ten sefirot, lights, and vessels. 17
 refers to the Divine radiance, the revelation, while
 refers to the instrument for the revelation. An analogy
the power of vision is the
 while the eye proper is the
 See Likkutei Amarim, Part II, end of ch. 4. This is the intention of Tikkunim, that without fear and love it cannot ascend or stand before G
d, stressing before G
d. 18 Thus, to summarize: Torah words uttered without love and awe
piercing firmaments,
 but not to (as high as) G
s presence. In order for one
s Torah study and mitzvot to ascend before the G
dliness of each respective world, they must be carried out with awe and love.
Examine Etz Chaim, Shaar Hanekudot 8:6, the statement that there can be no
turning of face to face
 1 In Likkutei Torah, Re
eh, 32b, Rabbi Schneur Zalman interprets the term
: the internal aspect of G
shall illuminate the source of the souls of Israel, when man
s inner will is directed to G
d. Panim, face, also implies
 except through mitzvot requiring action 2 I.e., donning tefillin, giving charity, etc., as differentiated from mitzvot performed through speech and thought. exclusively. The reason is that good deeds cause the supernal union
The understanding of why mitzvot which require action specifically have this effect lies in the statement in Shaar Man Umad, that the first step must be M
elevation of mayin nukvin 3 See Addendum, Glossary to Likkutei Amarim, Part I. Nukva (pl. nukvin ),
 describes the recipient, who must in this context take the initiative to arouse the
d. Mayin nukvin (feminine waters) in transliterated abbreviation is man. Iggeret Hakodesh, Epistle 8, notes that
 is identical with haaloat man,
elevation of the feminine waters,
 the term employed by the Arizal. (On the Arizal, see Introduction to LM
ikkutei Amarim, Part I.) of nukva of the Minor Visage, 4 See below, Essay 3, note 8. and the mayin nukvin of nukva is the state of action, 5 See above, Essay 1, note 3. Only in the lower worlds, apparently from their Creator, is the labor of purification necessary. as explained there, ch. 1.
Good deeds are described as trimming and hacking off the thistles that attach themselves to the hinderpart, the state of deed, as written in ( Etz Chaim ) Shaar 47:5. This pruning is effected through elevating the element of gM
ood concealed in them that is enclothed in mitzvot of action, elevating it to its source, to the sanctity of Atzilut that has already been purified.
The statement there that Adam made rectification through prayer as well means through the utterances of speech, for the movement of the lips is also deemed a deed. 6 Cf. Sanhedrin 45a. Utterances are from the vivifying soul 7 Cf. Addendum, Glossary, Nefesh ha-bahamit. in the body and his blood, whose source is in nogah. 8 Ibid., Kelipat nogah.
The purifications of AsM
iyah 5 ascend to Yetzirah 5 through the name of
, 9 See Likkutei Amarim, Part II, ch. 7, note 48. and from Yetzirah to Beriah and Atzilut, as noted in Shaar Man, Drush 11:7.
Thus we can understand why mere thought accomplishes nothing, 10 See above, Essay 1. for without elevating mayin nukvin 3 from the
 it is impossible to draw forth drops from above to effect the union of zun, 11 See below, Essay 6, note 7. for its desire is to seek nurture from its
 rather than giving forM
th for the lower realms, as written in Shaar Man, Drush 2. See also Zohar, Parashat Pekudei, 244b, that there is an order
. These are the intentions in prayer, and the supernal unions, for those who know and understand how to
 For their very own nefesh-ruach-neshamah 12 Addendum, Glossary; see above, Essay 1, note 15. are man, with selfless devotion for the Torah, and during the Tachanun prayer, as is known.
[The reader is referred to Likkutei Amarim, Part I, chs.M
 39 and 40.] To understand the statement in Shaar Hayichudim, ch. 2, that through Torah without proper intention ( kavanah ) angels are created in the World 1 See below, Essay 6, note 3, for references to Four Worlds. of Yetzirah : There he quotes Zohar, Parashat Shelach,
There is no voice lost
except the voice of Torah and prayer that ascends and pierces
 Through 2 Here a contradictory statement is offered. First we learn that lack of kavanah does not completely inhibit Torah, for it attains to YetzirahM
. Then we are told that prayer without kavanah is repelled. intention in prayer angels are created in the World of Beriah, as with intention in Torah. Without intention it is repelled, hurled down utterly. So it is stated in Zohar, Parashat Pekudei 245b,
In the lowest firmament
that are called invalid prayers
 See also Parashat Vayakhel 201b,
If it is a seemly word
However, the difference between Torah and prayer without intention is obvious. For in the study of Torah he knows and comprehends wM
hat he is learning, for otherwise it is not called study at all. It is only that he is learning simply, without the intention
 3 In Likkutei Amarim, Part I, ch. 5, Torah
 is defined as the intention of binding one
d through comprehension of Torah, each man according to his capacities. In ch. 39 we find three categories of intention: a) improper intention, for ulterior motives like becoming a scholar, b)
 intention, resulting from ingrained habit, fM
 through arousing at least the natural love and reverence. (On
 love, see above, Essay 1, note 3.) The reparation of the first sort of Torah study is effected through repentance. The second is elevated when he studies again with the proper intention, but repentance is not needed. out of the manifest love of G
d in his heart, but only out of the latent natural love. 4 See above, Essay 1, note 3. But he does not study with an actual negative purpose, for his aggranM
. 5 This is the first category in note 3. See note 11 below.
For this does not ascend higher than the sun,
 as stated in Parashat Vayechi 223b. That is because his thought and intention are clothed within the utterances of speech and prevent them from ascending.
So, too, with prayer without intention, where he entertains alien thoughts. (But since his intention is for Heaven, 6 His mind wanders during prayer, but he prays only to G
d. therefore it is easily corrected, that it may still rise when M
he prays with proper intention, even one full prayer gathered piecemeal from the prayers of the entire year. Thus is written in Mikdash Melech on Pekudei.)
To return to the quotation from Zohar, Parashat Pekudei,
in the lowest firmament,
 while in Vayakhel the implication is that only
if it is a seemly word does it ascend with it to the atmosphere of the firmaments above
 This seeming contradiction is no problem. The expression in Parashat Pekudei,
The inferior firmament of those firmaments that cM
 refers to malchut 7 Each of the Divine attributes (kindness, severity, etc.) has its unique nature and functions, and each manifests G
d differently. His bounty, for example, is an expression of the attribute of chesed, kindness. The particular attribute is the source of the bounty, to be sure, but the actual performance of the attribute is through malchut (the seventh of the emotive attributes, lit.,
). The manifestation of G
d in terms apprehensible to us, i.e., the physiM
cal conduct of the world, is through the malchut of the World of Asiyah, our mundane universe. For more discussion of malchut, see The Tzemach Tzedek and the Haskalah Movement, p. 110, note 3. of Asiyah. In Parashat Vayakhel the reference is to the Minor Visage of Asiyah. 8 The term
 like other anthropomorphic expressions, is common in Kabbalah and Chasidut.
 ( arich anpin ) refers to the Divine will, and
eyr anpin ) to the revealed emotive attributes. GeneralM
ly, the latter term refers to the first six emotive attributes, while malchut, the last, is considered a class unto itself. The
 are on all planes, in all
 correspondingly higher or lower in accordance with the World in question. This is supported by Etz Chaim, Shaar Hashemot, ch. 3, in reference to the Minor Visage of Asiyah, see there.
The apparent reference may be drawn from Parashat Pekudei that even invalid prayer ascends to the First Chamber, 9 See above, Essay 1, note 14. from wherM
e it is hurled down, and this (chamber) is in the Minor Visage of Beriah. This is no difficulty, for even palpable sins, minor and grave, ascend to there, even to the Fourth Chamber, as noted on page 252a. It is certain, therefore, that the ascensions are not identical, and there can be no comparison or similarity between them except for the common name. This will suffice for the knowing.
This will also aid us in grasping the passage on page 247 that in the Second Chamber are the garments that clothe the soul as aM
 result of performance of mitzvot, though they are in the Lower Gan Eden 10 After the death of the body, the soul continues to live as a spiritual entity, quite apart from all corporeality. Its earlier mortal life did affect it profoundly though, whether his life was exemplary or not. If man sinned, G
d forbid, his soul suffers a concomitant defect or contamination and must undergo a process we call punishment or purification or correction. Any discussion of this must be cautious, for our experiences and conceptiM
ons are physical. We cannot truly conceive the nature of an abstract disembodied spiritual being, nor have we any inkling into its experience of what we would call pleasure or pain. Thus, we can declare, that the soul cannot remain in this state of imperfection, bearing the stains and scars of evil. When the purification is completed, the soul enters into Gan Eden. Here the soul enjoys the pleasant consequences of its good deeds in its physical life. Unconstricted by body, the soul can now have an awareness, an appM
s being and propinquity, an experience the Talmud describes as
enjoying the radiance of G
 This consciousness of G
d will vary according to the soul and the life it led. A life of intellect, Torah study, will result in an intellectual appreciation of G
d; a life of fervent worship will establish an emotion-relationship; a life of social endeavor will bring its consonant effects, and so on. Then too the soul
s relationship with G
d is not static, for it progressesM
 in its sensitivity to G
They shall go from strength to strength,
 says the Psalmist (84:8), and the Talmud declares that the righteous have no
 in This or the Coming Worlds. In broad terms we may say that there are numerous, if not an infinite, number of planes, categorized as the Higher and Lower Gan Eden. We have noted the existence of
 on different levels of spirituality or corporeality, ranging from virtually total unity and immersion in the Infinite to the point of nonexiM
stence, down to our physical universe where the spiritual is subordinate and G
d so concealed that He can be denied. As the presence of G
d is concealed, the independent existence of creatures becomes possible, the ultimate being physical creatures. One step above this mundane World, called Asiyah, is its spiritual counterpart and antecedent, the Lower Gan Eden of Asiyah. The soul ascends to the Lower Gan Eden as
 for performance of mitzvot and to the Higher Gan Eden in accordance with its kavanah (M
intention and dedication). of Asiyah, as stated there on page 210.
Invalid prayer is superior to Torah studied with distinctly improper intention, for such Torah attains to a position lower than the sun, 11 The term
 is found in Ecclesiastes 1:3
What gain has man of all his striving under the sun.
 The Talmud ( Shabbat 30b) comments that man
 are vanity, for these are worldly strivings, but there is gain in striving
higher than the sun,
of Torah. In Likkutei Torah, Ekev 13d, Rabbi Schneur Zalman writes,
If one studies Torah for his own glory, wanting to achieve something, to be considered a person of worth, this study is called
 where everything is vanity
 This sort of Torah study is the first category in note 3 of this Essay. while prayer is
 But simple Torah, without negative intention but merely of the latent innate love, is not inferior to the
breath of the mouths of school children
12 Shabbat 119b. which ascends because it is
breath untainted by sin.
 It ascends, though it may be of clearly negative intention, out of fear of punishment by the teacher. See 255b, (where it states) that the angels elevate the breath of studying children to Atzilut.
To understand the passage in Pri Etz Chaim, that in the contemporary period the primary refinement 1 See Addendum, Glossary to Likkutei Amarim, Part I, Birur. is only through prayer, though Torah study is superior to prayer. The eM
Through Torah and mitzvot, additional Light 2 See Addendum, Glossary, Or ; Essay 1 and notes 3 and 9. is drawn forth into Atzilut
. This means that through Torah study the Light of the En Sof, blessed is He, is drawn into the vessels of Atzilut, into the inner aspect of the vessels. This Light is an extension and revelation of the Divine intellect.
Through mitzvah observance (the Light is drawn) into the external aspect of the vessels, meaning netzach-hod-yesod of the ten sefirot of the Minor ViM
sage of Atzilut. 3 Netzach-hod-yesod are the penultimate attributes. On the ten sefirot see Addendum, Glossary. On Minor Visage see Essay 3, note 8. Subsequently they clothe themselves in Beriah, Yetzirah, and Asiyah, 4 See references in Essay 1, note 3. in the physical Torah and mitzvot in This World.
However, prayer calls forth the Light of the En Sof, blessed is He, specifically into Beriah, Yetzirah, and Asiyah, not merely through
 indicate concealment, adaptation. See note 70. but thM
e Light itself, to modify the state of creatures. The ill will be cured, for example, the rain will fall earthward that vegetation may sprout forth.
On the other hand, through Torah and mitzvot there is no modification in the parchment of the tefillin through donning them on head and arm. Even those mitzvot that are fulfilled through making the object
that change is effected by man, and not by Heaven, as is the case with prayer. The latter calls forth the vivifying power from the Infinite, blessed is He, Who aloM
Hence, calling forth the Light of the En Sof, blessed is He, into the lower world is impossible without the elevation of mayin nukvin 6 See Essay 2, note 1. The the Light of the En Sof does not penetrate to the finite worlds spontaneously. from below specifically.
By contrast, Torah study affects Atzilut, which is united in any case with the Emanator, blessed is He.
The elevation of mayin nukvin in the mind and heart of man is (the love of G
d in) a state of boundless flames of fire, and desM
cribed as meodecha, to arouse the (Divine) state of Infinite. 7 Meodecha (Deuteronomy 6:5) refers to absolute devotion, unrestrained and without reservation. It is the state of infinity in mortal terms and can thus arouse the true Infinite. This is through the Severities of
, 8 Likkutei Amarim, Part I, ch. 46, note 29. Each Name denotes another aspect of G
d. which constitute the 288 sparks
. 9 See Addendum, Glossary, nitzotzot.
For this reason prayer is called
for it is malchut 11 See Essay 3, note 7. descending into Beriah, Yetzirah, and Asiyah. Torah (by contrast is called)
 12 See ibid., note 8. for the 248 commandments divide into the ten vessels of the ten sefirot of the Minor Visage
Now, in one place we find that the 248 positive commandments are (rooted) in the Five Kindnesses 13
 are limitations, withholding;
 are beneficence, granting. In their source, before they are translateM
d into tangible forms of human kindness or sternness, they are quite abstract, removed from human context. Revelation proceeds by the stages of intellect, emotion, etc. Verbalization of the abstract thought is a limitation on the thought. The
 are the five articulations ( Likkutei Amarim, Part II, ch. 4) that clothe the disembodied thought in
 This is a limitation, placing bounds on the idea. In turn, only through verbalization can the recipient, the lower plane, absorb the idea. M
For the inferior, then, the limitation is beneficence, or the
s Notes to On Learning Chassidus ; Iggeret Hateshuvah, ch. 4, note 16. and the 365 prohibitions in the Five Severities
. Elsewhere we find that there are 613 paths from one path
which is the pristine whiteness ( lavnunit of supernal keter )
 refers to the source of mitzvot in the Divine will, where there is as yet no
 or inclination toward any particular deed. The emotive aM
ttributes (love, fear. etc.), intense and powerful as they may be, are defined, hence limited. Even intellect at its most abstract already has some definition. The soul proper transcends all its powers and is relatively
 Will, particularly in its state of
 is indivisible from the soul. Since the soul and its powers are analogous to G
d and the sefirot, the Divine will (origin of mitzvot ) is a state of unity with Him.
The explanation is: all mitzvot are designed to
e 248 organs 15 Iggeret Hateshuvah, ch. 1. of the Minor Visage through drawing the Light of the En Sof, blessed is He, into the (Divine) intellect as contained within the Five Kindnesses and Five Severities. The source of (this) intellect is the lavnunit (of keter )
, which is the supreme delight and desire to bring the light down into the 248 organs of the Minor Visage. The Light drawn forth divides into 613 individual streams according to the respective level of the mitzvot. For instance, through charity and kiM
ndness the Light of the En Sof, blessed is He, is drawn into the external aspect of the vessel of the Kindness of the Minor Visage while through observing a prohibition into the external aspect of Severity (of the Minor Visage), and through mercy (into tiferet of the Minor Visage)
The passage of the issuing Light is through the internality of the vessels and their intellects, which are love and reverence, intellectual or innate, 16 See Essay 1, note 3. meaning major or minor (Divine) intellect.
 fervent plea to fulfill the mitzvot of performance contingent on the Land, 17 According to Biblical Law, some agricultural laws (tithes. Sabbatical year, etc.) are operative only in Eretz Yisrael, for example. for these are the ultimate purpose in the gradual descent [i.e., Creation]
to call forth the Light of the En Sof, blessed is He, to purify the vessels of the Minor Visage of Beriah, Yetzirah, and Asiyah. 18 See Translator
s Explanatory Notes to On Learning Chassidus ; Essay 3, note 8. ThM
ese worlds are the site of the 288 sparks. (The purification is effected) exclusively through Torah study and mitzvot requiring action in Beriah, Yetzirah, and Asiyah.
To perform a mitzvah that cannot be delegated to another, one foregoes Torah study, 19 Moed Kattan 9a. even that of the maaseh merkavah, 20 Ezekiel 1. and beyond question one forgoes prayer, which is the state of intellect and intellectual love and awe. 21 See note 16. In prayer one arouses the appropriate emotion, following the preparation of studyM
 and contemplation. The reason is as we have noted.
In addition: the magnitude of the quality of mitzvot requiring action and their study far transcends the quality of intellect, meaning intellectual love and fear. For though the verse declares,
 22 Deuteronomy 11:22 and Rashi ; Nedarim 65a. through His attributes, still one does not cleave to the essence of the Supreme attributes but only to their state of existence, 23 On the Teachings of Chassidus, p. 21, note 6, defining knowledge of
 in conformity with,
I am dust and ashes.
 24 Genesis 18:27. See Iggeret Hakodesh, Epistle 15, for an explanation of the verse.
This is all the more true in terms of the Light of the En Sof, blessed is He, for no thought can apprehend Him in His radiance 25 The term
 and similar expressions indicate that it is not G
s essence but only an emanation from Him, comparable to the body of the sun and its light (radiance) or
 or the extension of the life-force issuing from Him, blessed be He. One can grasp His existence, that He gives life to all, but not His essence. 23 This applies even to the supernal beings, 26 The angels, whose intellectual comprehension far exceeds the mortal
s. On the Teachings of Chassidus, p. 23; Iggeret Hateshuvah, ch. 4, note 14. as we find,
Holy holy holy is the L
 27 Isaiah 6:3. Only emanated
 28 Orderly progression involves the process of cause and effect, with M
a measurable relationship between them. The
 bears the impress of the
 Intellect and emotion (see note 18) are examples. Creation ex nihilo is not an
 process. The created is a
 while its antecedent is
 The gap is absolute. The final three of the Four Worlds are
 united with the Emanator, G
d. can conceive their
 according to the orderM
 in Etz Chaim in the investment of the visages.
However, creatures are denied this apprehension, even the souls of Atzilut, as we find regarding Moses,
You may see my hinderpart
 29 Exodus 33:23. See note 33.
But the performance of mitzvot
these are the works of G
 30 A play on Exodus 32:16, referring to the Tablets of the Ten Commandments. The Decalogue embodies all 613 precepts. See Likkutei Amarim, Part I, ch. 36; Rashi on Exodus 24:12. In the process of gradual descent 18 from the vesselM
s of Atzilut to Beriah, Yetzirah, and Asiyah, from the very nature 23 and essence 18 of their external aspect, as for example within the etrog and its
 31 Leviticus 23:40. the Holy One, blessed is He, clothed of the very essence 32 The
 to use a grossly inappropriate term, of G
s presence in the object of a performed mitzvah ( etrog or tefillin, say) is far superior to the awareness of G
d that is possible through the greatest of man
s intellectual and emotional resources. ThM
e key word in this paragraph is
 and in the following contrasting paragraph the opposing term is
 of the internal Kindnesses of the Minor Visage, meaning from their outward state, as is known in the case of all mitzvot of action.
In contrast, man, even possessing a soul of Atzilut, 33 Moses has just been mentioned as one of these. Souls share a common source (see On Learning Chassidus ) in the Creator, but they descend through the Worlds until they enter the body. The Atzilut soul retM
ains its Atzilut character and is impervious to the
 of the lower Worlds. It continues its state of unity. The
 acquires the characteristics of that World and is immune to influence in the lower, and so on. See note 70. since it is clothed in a body, cannot detect and apprehend within his soul the character and essence of the inward Kindnesses of the Minor Visage of Atzilut. (For Atzilut is the state of chaya 34 The four names of the soul parallel the Four Worlds. Nefesh is AsiyahM
, deed; ruach is Yetzirah, emotion, speech; neshamah is Beriah, intellect, thought; chaya is Atzilut. A fifth, highest aspect of the soul, is yechidah. The lowest three are abbreviated as naran. See Essay 1, note 16; Iggeret Hateshuvah, ch. 1, note 3. in the general Four Worlds, an encompassing 18 state from above, and does not clothe itself within any vessel at all). Man
s capacity for apprehension is limited to their existence through intellectual love and fear.
You shall see my hinderpart,
 is by means of prophecy only. (Prophecy entails divestment of the physical, 35 Except for Moses, all the Prophets were granted visions or dreams; theirs was not a conscious revelation
simultaneous revelation and continued awareness by the Prophet of his body and environment. The
divestment of the physical.
 as explained in Raaya Mehemna, Parashat Mishpatim.)
This then is the reason: No creature is capable of grasping anything whatsoever of the essence 23 of G
dliness, the Creator. WitM
hout comprehension there is no investing, or grasp, 36 Likkutei Amarim, Part I, ch. 3. or cleaving in the true sense.
However, the etrog, by way of example, its life is drawn and descends from the very essence of the outer aspect of the vessels of nukva of the Minor Visage of Atzilut, which is a state of G
dliness, as stated in Etz Chaim that all the fruits are (rooted) in Atzilut. For the thirty vessels 37 The vessels of Atzilut
 the Light of the En Sof, a stage in its descent into finiteness. The M
lower stage of the superior plane becomes the higher stage (soul) of the lower plane, roughly in the manner of a chain of links. The
 vessels invest the three inferior finite worlds
the ten (analogous to the ten sefirot ) internal vessels in Beriah, the ten intermediate in Yetzirah, the ten externals in Asiyah. of Atzilut descended into Beriah, Yetzirah, and Asiyah (they are the Ten Utterances 38 Avot 5:1; Iggeret Hateshuvah, ch. 4, note 16. by which the world was created) through enclothement in nukvM
a Asiyah, essence in essence. 39 In his Comments and Corrections to Tanya, the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, suggests that the parenthesis ends here. For the vessels of Atzilut became the soul of Asiyah, which is actually a state of G
dliness. In Atzilut
He and the vessels are one,
 40 See Iggeret Hakodesh, Epistle 20. Emanator and Emanation. Through clothing, the essence of soul in the essence of the vessels of nukva of Asiyah, the etrog came into being.
The result is that in holding theM
 etrog and waving it as the halachah requires, he is actually holding the life-force clothed within it of the nukva of Atzilut which is united with the Light of the En Sof, the Emanator, blessed is He.
The reverse is true concerning his kavanah (intention). Here he does not grasp and seize its essence, even though he is familiar with the mystical (meanings involved). 41 Sod, the esoteric or mystic interpretation of Torah, including Kabbalah. The initiated may be conversant and knowledgeable with the terms and concM
epts, but he cannot in this manner penetrate beyond
 Only the existence aspect is within reach. However, by learning the laws of etrog he does attain and grasp the etrog proper and its mitzvah appropriately, by speech and thought. 42 Here speech and thought are the fulfillment of the mitzvah of learning. This is not comparable to kavanah of a mitzvah without the mitzvah. Even more so he who learns the sod aspect of the law. Here we speak of (studying) the sod aspect of the mitzvah sM
pecifically, which is not inferior to the study of its laws proper
though he does not apprehend the essence.
This does not apply to study of the order of hishtalshelut, the orderly downward progression. 18 Even if he does comprehend the existence state, it is not intrinsically as worthy as study of the mitzvot, where he comprehends and grasps the essential nature. 43 In studying the law one can fully comprehend the theoretical, legal aspects, and the practical aspects, the nature of the subjM
ect he studies. See On Learning Chassidus, p. 37 ff. This is considered (in certain cases) the equivalent of actual performance, as we find
 44 Leviticus 7:37; Menachot 110a.
Be it noted that knowledge of existence aspects of hishtalshelut is also a lofty mitzvah and an exalted one. On the contrary it outweighs them all, as we find,
 45 Deuteronomy 4:39. and
 46 I Chronicles 28:9. and it develops into a
47 Ibid. which is the essential thing. Comprehension of existence entails divesting (this subject) from the physical
However, this is but one mitzvah of the 613, and man must fulfill all 613, for they descend from the essence of the external aspect of the vessels of Atzilut. Hence one must abundantly study all 613 and fulfill them fully in practice in thought, speech, and deed. These are parallel to Beriah, Yetzirah, and Asiyah, to refine whatever needs refining within those worlds.
In addition: the truth is M
that the refinements in Beriah, Yetzirah, and Asiyah of the 288 sparks 9 through Torah and mitzvot (that man fulfills) in thought, speech, and deed are superior in their source to the nefesh-ruach-neshamah 34 of man. They are of
 8 of the internal aspect of Adam Kadmon, 48 See On Learning Chassidus. while the nefesh-ruach-neshamah 34 that has already been corrected through
 (of Adam Kadmon ) in the form of a mere reflection (of it). Hence the verse,
 (not in time but on a preceding plane) the Condensation ( Tzimtzum, see Translator
s Explanatory Notes to On Learning Chassidus ), the Light of the En Sof shone forth
 in greater measure than the absorptive capacities of the vessels. The
shattering of the vessels
 took place, and the
 scattered. This intolerable and unviable situation is called tohu (after Genesis 1:2) and refers to the period in the verse,
before a king ruled.
un took the place of tohu, a sharp diminution of Light and an increase in vessels, the process of downward progression with all the Worlds involved, culminating in our world. The mission of man is to call forth increased Divine light into the world, the
 Man is to elevate the fallen sparks by utilizing the material world for Divine purpose (performance of mitzvot, etc.), rather than indulgence, and by rejecting what G
d has forbidden him. For this reason man sustains himself on foods of the inorganiM
c, vegetative, and living classes, and purifies them by the
 8 within him, and lives through them because they are of
Furthermore, as we find,
My face shall not be seen,
 50 Exodus 33:23. The Hebrew word panai (my face) implies pnimiyut (inwardness). meaning that the inwardness of the Most High cannot descend below, only the external and the hinderpart, which are an attenuated form of the supreme wisdom. 51 See Essay 6, notes 13-14.
Another point: 52 In the innate shortcoming of speech and M
thought. The contrast is with the seminal
 that has the generative power, the offspring similar to the parent. The
 is drawn from the brain, the seat of intellect (see Likkutei Amarim, Part I, ch. 2). If the extension of the
 (supreme wisdom) is merely thought or speech, then the generative power is lacking. Verbalizing any phrase of the supreme wisdom does not cause birth. The drop drawn from the vessel of the supreme wisdom has the power to cause birth and bring about existence ex nM
ihilo. Besides, something of the supreme wisdom is included within it. The reason is that into it is drawn something of the essence 18 and nature 23 of the supreme wisdom.
In contrast, in thought and speech, even in intellectual conception 53 Original, creative thinking, the intellectual activity closest to the source, the intellect. in any field of wisdom, the thought is a mere reflection, an extension 54 Every thought is of necessity a limitation of the power of intellect. The intellectual powers and the specifiM
c idea may be compared to the body of the sun and its rays. Intellect in turn is not the essence of soul, but a mere manifestation of soul. Thus the idea is several removes from the essence of the thinker. of the essence of intellect of the soul. Then, too, this radiance is a mere garment for the essence of the intellect. In turn, the intellect is a radiance and a garment for the soul proper. However, the drop has drawn into it also of the very essence of the soul, which is clothed within the brain. Hence it gives M
birth to offspring precisely similar to itself.
This is the difference between the service of angels, who are produced by
 55 Likkutei Amarim, Part I, chs. 45 and 46. and that of souls, who issue from the vessels.
But the vessels of Atzilut become the soul of Beriah, Yetzirah, and Asiyah, and therefore intellectual love and awe are comparable to the angels of the
 of the external aspect of chabad
 56 Chochmah-binah-daat, the
he human soul. in Beriah, Yetzirah, and Asiyah.
The reason is that the inwardness of chabad and the essential nature of the inward Light cannot be revealed except through the radiance of the vessels exclusively that descend, as does the seminal drop of man issuing from the brain. Thus the verse,
My face cannot be seen.
Besides all this, even a soul ( neshamah ) of Atzilut, though it is of the vessels of Atzilut, and equally in the case of nefesh-ruach 34 of the vessels of Yetzirah - Asiyah
lectual love [and fear] too arouse in the vessels of Yetzirah - Asiyah, the state of elevation from below upward, through an arousal from below. 57 Iggeret Hateshuvah, ch. 1, note 26. However, this is the state of departure 58 The author will shortly contrast two elevations, of vessels and of lights, the former alone being desirable. He will cite examples of light-vessel relationships, like soul and body, or emotion and deed. The soul must invest the body to give it life; emotion must inspire the deed. When the vesM
 to receive the light, the purpose is fulfilled. When the light
 it removes itself from the vessel or instrument. Then soul does not vivify body, and emotion does not engender deed. In terms of the Divine light, the ascent of the vessel is its receptive ability fulfilled; ascent of light is the obscuring of G
But eliciting from above downward is of necessity through operational mitzvot to draw Light into the vessels and into the external aspect of the vessels, bM
e it emphasized. The external aspect of the higher descends, while the internal of the lower rises higher. This is the intent of Zohar Parashat Pekudei cited above, that there is an order
Both of these are needed for the Divine purpose, the elevation, 59 Of the inferior, the vessel or instrument, the recipient. and the elicitation 60 Drawing the light, the superior, downward. through elevation of mayin nukvin 6 from
 8 by deed and speech.
This is the ultimate purpose of the downward progression 18
o reveal the Higher Light below, and not to elevate the inferior. This elevation can only be momentary. Even so specifically the elevation of the vessels to the Supernal Lights is the quality of Shabbat and Yom Kippur, but not the elevations and departure 58 of the Lights, G
d forbid, as written in Pri Etz Chaim.
The nefesh-ruach-neshamah 34 of man compared to his physical body in This World is considered as lights compared to vessels. So, too, are intellectual fear and love compared to operational mitzvot. TherM
efore Moses offered (515) prayers, equivalent in number to Va
etchanan, 61 Deuteronomy 3:23 and Daat Zekenim. for the fulfillment of mitzvot requiring action specifically. So, too, 62 These, too, are considered vessels. for the physical utterance of their laws.
We must understand how an etrog, which is of the 288 sparks that have not yet been refined, and the parchment of the tefillin can elicit Light into the vessels of zun 63 See Essay 6, note 7. of Atzilut, that have already been so refined and rectified throM
 8 that they are a state of G
An illustration for this could be the process of planting. The seed stimulates the power of growth within the soil, which is G
Let the earth sprout forth
 64 Genesis 1:11. through elevation of mayin nukvin 6 to its source. In this manner the parchment and etrog arouse until the loftiest heights, meaning the Name of
, 8 which is above the shattering of the vessels, 65 See note 49. which is the very essence M
of the Lights in Adam Kadmon, 66 See On Learning Chassidus, p. 15 ff. and not merely a radiance, 25 as is the Name of
, 8 which issues from the
Similarly, the study and careful examination of their 67 Tefillin and etrog, the examples cited here. laws arouses the chabad
 56 of the ten sefirot of the vessels of zun 63 and upward to the greatest heights, including chabad of
 of the inner dimension of Adam Kadmon issuing through the
eyes (of Adam Kadmon )
All the foregoing coM
ncerns positive commandments, but not the study of particulars of the prohibitions it would seem, particularly those that do not occur in practice at all, for example, the detailed laws of pigul
 68 Leviticus 7:18. See below, Essay 5. and the like.
There is yet a common characteristic that all intellectual fear and love of the angels are considered created ex nihilo and are nefesh-ruach of Beriah, Yetzirah, and Asiyah.
But the detailed laws are drawn from the supreme wisdom of the Emanator, blessed is He, whichM
 is clothed in the physical object. This investment is not similar to that of the supreme wisdom in intellectual fear and love, for there the garment conceals and completely obscures, just as the gross earth thoroughly conceals the supreme wisdom clothed within it, as it is written,
You have made them all with wisdom.
 includes the highest stage to the lowest. Chochmah, the Divine wisdom, invests even the lowliest; even the most exalted is considered as trivial as the lowliest ( AsiM
yah, deed) before Him. This supreme wisdom is the exterior of the exterior of the vessels of malchut of Atzilut found in Asiyah, absolutely hidden in the ruach-nefesh of Asiyah. So, too, in Beriah it is completely hidden in the ruach-nefesh (of Beriah ); they are creatures, and Creator is concealed from the created.
This is not so, however, with regard to the laws
a radiance of wisdom illuminates them openly. The garment of Asiyah is merely by way of passage, 70 In descent from plane to plane, there may be adaptM
ation, acquisition of the traits of the lower. The subject manifests itself through its newly acquired
 in which it is now clothed. Another sort of descent involves no adaptation. It is merely a
 through the lower plane, without adopting
 See note 33. as on holy days when chesed of Atzilut which is completely clothed in chesed of Beriah vivifies the physical world through passage by way of chesed of Yetzirah and Asiyah. This, too, is properly called investment, for otherwisM
e it could not affect the physical aspects of This World.
Now although the physical nature of This World unquestionably conceals completely even the chesed of Asiyah, still the law proper is not actually physical; it is the (Divine) will, drawn from the supreme wisdom for leniency or severity in the verdict. It does descend and illuminate in revealed fashion in the realm of the physical, as water descends from a high place
. The physical object itself which the law discusses really does utterly obscure, as for eM
xample the law of exchanging a cow for a donkey, 71 Bava Metzia 100a. or flesh that is pigul, 68 or is not pigul and is kosher.
Just the law itself and its revealed rationale are malchut of Beriah and Yetzirah, of the state of neshamah, which is G
dliness that vivifies and brings into being ex nihilo, the nefesh-ruach of the Beriah, Yetzirah, and Asiyah, which are the awe and love of angels and souls and their chabad.
Hence it 72 The law. slakes their thirst before its descent into This World like waters fallinM
. Even after descending into Asiyah it is far above chabad of Asiyah, even the state of neshamah which is G
The reason is that chabad of Asiyah of the state of neshamah is the source of life of chabad of nefesh-ruach and their offspring, and of their creation ex nihilo with their offspring, until the ultimate stage of Asiyah, namely the earth and all its hosts.
But chabad of the laws with their rationales are in malchut of Beriah - Yetzirah. The aim of the chochmah is the rectification of the visagM
es of Atzilut, upon whom are dependent all the rationales of the positive commandments in the Five Kindnesses and of the prohibitions in the Five Severities. Therefore, even when they descend to be clothed in creatures, they are in malchut of Beriah - Yetzirah of the state of neshamah specifically, which is of the vessels of Atzilut, and not of nefesh-ruach.
Now although chabad of Beriah - Yetzirah of the neshamah state are far superior in quality over malchut of Beriah - Yetzirah of neshamah, still they are the sM
ource for chabad of Beriah - Yetzirah of the state of nefesh-ruach, namely the angels. This is not a question at all. The angels and souls are only of a drop drawn from chabad of the neshamah to the attribute of yesod in the Minor Visage, then transmitted to nukva, and from there going forth in a state of
 For even if it is proposed that they are created from the radiance of the vessels of nukva of Atzilut, they themselves descend and become neshamah.
But the essence of chabad of neshamah extends into M
 73 The four compass points, above and below. of zun, 63 and there they are the Six Orders of Mishnah and the Gemara.
As to the statement in Etz Chaim (and in Shaar Hayichudim ) that through kavanah (intention) there is formed a garment of neshamah and through Torah study
a garment of ruach -of- ruach of Yetzirah through Mishnah, and for ruach -of- neshamah of Beriah through Gemara. This can be understood as referring only to Torah studied by man in This World that ascends above. But Talmud itM
self that was given on Sinai is in neshamah. Therefore it refines ruach. So, too, with Mishnah of Yetzirah.
If it be suggested that even what was given at Sinai is in ruach of Beriah - Yetzirah, it is known that every angel, as an emissary from on High, is called by the Name of G
d 74 Cf. Sanhedrin 38b. literally, for He dwells within the angel. However, when he is not a messenger he has some other name according to his function. Then he proclaims,
 27 meaning that the name of G
d is removed, distant from him. So it is actually in the state of investment of the Talmud, in the ruach state of Beriah, and the Mishnah in the ruach of Yetzirah
they are messengers of G
d, meaning vessels of nukva of Atzilut : the external state in Talmud, the intermediate state in Mishnah.
Thus Mishnah and Talmud contain issue of yesod abba which receives from chochmah stimaah of the Major Visage, in which is clothed the Light of the En Sof, blessed is He. The result is that the the Light of the En Sof, M
namely the Name of G
d, dwells in ruach of Beriah, Yetzirah, and Asiyah in Scripture, Mishnah, and Talmud. When man studies he draws forth the Light of the En Sof, blessed be He, into This World, that it be included and nullified in His Light, blessed be He. For this is all of man. 75 Ecclesiastes 12:13.
This was the service of Rabbi Shimon bar Yochai and all the Tannaim and Amoraim in the revealed Torah 76 See On the Teachings of Chassidus, p. 17.
to call forth His Light, blessed be He, and to make these refM
inements of nogah 77 See Addendum, Glossary, Kelipat Nogah ; Iggeret Hateshuvah, ch. 6, note 3. all through the period of the exile. Exile is the time of dominion of the Tree of Good and Evil, 78 ibid. note 8. as we find,
The time that man dominates man
 79 Ecclesiastes 8:89. For this is the purpose of the descent, that the Higher descend below, and there be an
abode for Him among the lowly,
 80 See On the Teachings of Chassidus, note 13. in order to elevate them to become one in one. 81 Zohar II:135aM
In contrast, the service of the angels with intellectual fear and love does not call forth at all; rather there is departure 58 alone
. Thus we may understand how angels are created ex nihilo through study of Torah, even without kavanah, which is a state of ruach alone, which is not G
dliness at all. Still, nevertheless, the name of G
. This will suffice for the knowing.
To understand the details of the laws that never occur at all, and probably never actually existed, and ceM
rtainly will not come to pass in the Time To Come, for example, the detailed laws of pigul
 1 Leviticus 7:18. and the like.
It is known that every prohibited thing in this world has a source and root of life in kelipot. 2 See, Addendum, Glossary to Likkutei Amarim, Part I, Kelipot. Otherwise, it could not exist in this world, without the flow (of life) from above. Even one who dandifies his hair, and the like, receives his life-force at that moment from the chambers of kelipot, as explained in Zohar. Therefore eM
ven the particular prohibitions that never became practical issues in this physical world, still the source of their life does actually exist in the chambers of the kelipot.
There are instances that possibly never did and can never actually occur, for instance errors and unwitting misdeeds like erroneously calling the ninth
 3 Leviticus 27:32; Bechorot 59a. and the like, eventualities that cannot be deliberate so that the kelipah may inhabit it. Possibly in these circumstances, it does not exist in tM
he chambers of the kelipot. [ Gloss by the Tzemach Tzedek : It appears to me that his use of the word
 implying uncertainty, is because unwitting errors come from nogah. 4 Note 2; Iggeret Hateshuvah, ch. 6, note 3. Therefore it may be that their origin is in the chambers of nogah.] In any event, it does exist lehavdil
 a demarcation between the sacred and the profane. in the supreme wisdom and issued and descended in this detail to Moses on Sinai, [as the expression,
r] any valid student will originate
was revealed to Moses on Sinai.
 Jerusalem Talmud, Peah 2:4. and all the detailed queries of R. Yirmiah, 7 See Bava Batra 23a. and (detailed queries such as)
 in ch. 4 of Chullin. 8 70a.
For the extension of the supreme wisdom is Infinite, since the Infinite is actually clothed in it. Every particular of the law is a
 9 See Essay 6, note 10. drawn from the supreme wisdom that
established the daughter,
 is malchut of Atzilut. and is clothed in it, and is drawn from it to be invested in Beriah, Yetzirah, and Asiyah.
It is known that the nurture of the kelipot is from the backpart of the ten sacred sefirot, and more precisely from the garments of the ten sefirot of Beriah, Yetzirah, and Asiyah, and more precisely, from Yetzirah - Asiyah that are intermingled with kelipot, as is known that their nurture is from the state of garments.
Through the study of the laws, in speech and in tM
hought, they 11 The kelipot. become separated and distinct from the sacred. It is so stated in Tikkunim and Raaya Mehemna,
] (the kelipot from holiness through Torah study).
 This accords with what is known from what they said,
For they did not recite the Torah blessing before
 12 Nedarim 81a. This was in answer to the prophet
s query (Jeremiah 9:11),
Why was the land destroyed?
 The meaning here is that the people of those times failed to elicit the Light of the En Sof into theM
ir Torah study (the Hebrew word
 (see Mishnah, Kilayim 7:1)). Evil cannot be separated from good by the Torah on its own; the Torah must be studied in the proper manner. This (separation) is effected by calling forth the Light of the En Sof into the supreme wisdom clothed in them (the laws).
Through chochmah (wisdom) are they refined
 13 See Iggeret Hakodesh, Epistle 21, quoting Zohar ; Sefer Hamaamarim 5708, p. 206, note 11.
through the Light of thM
e En Sof that is within it.
This (Light) is drawn into the supreme wisdom by the supernal
 14 See Essay 1. of man who is also occupied with these laws above in his source in nukva of the Minor Visage 15 See Essay 3, note 8. of Beriah, Yetzirah, and Asiyah.
Thus we can understand the requirement that every nefesh-ruach-neshamah 16 Addendum, Glossary; Iggeret Hateshuvah, ch. 7, note 1. fulfill all 613 commandments in thought, speech, and deed, meaning all the details of the laws. They must again desceM
nd into the mundane world to fulfill the Torah in all four Pardes 17 Likkutei Amarim, Part I, ch. 4, note 4. aspects in order to refine all that pertain to them of the 288. 18 Sparks. See Addendum, Glossary, Nitzotzot. This constitutes the complete structure of man, the 613 categories, general and particular.
But in the Time to Come, when the refinement is culminated, then the study of Torah will be in the form of
Turn away from evil and do good.
 alone. (Its purpose will be) toM
 elevate nefesh-ruach-neshamah ever and infinitely higher, and also in the 365 prohibitions, to elevate them to their source, the Sacred Severities, and to
 them with Kindnesses of the 248 positive commandments and to unite them.
Thus is the entire Torah eternal in general and in detail. Even the individual laws of the 365 prohibitions are branches of the generalities. All of them have a source above in the Five Severities 20 See Essay 4, note 13. of sanctity, just as the 365 prohibitions themselves aM
s they are above in the state of
 that vivifies the vessels of the Minor Visage.
David! Do you call them songs!
 1 When David brought the Ark back from the Philistine captivity (II Samuel 6; I Chronicles 13) it was borne in a wagon. David had forgotten the verse.
The sacred service is theirs; on the shoulder shall they bear it
 (Numbers 7:9). This forgetfulness was a rebuke for David
Your statutes have been my songs in the house of my wanderings
54). This derogation of Torah is the theme of this essay. The opening quotation of this essay is taken from Sotah 35a. Other Chabad references include Likkutei Torah, Bamidbar 18a ff., Derech Mitzvotecha 40b ff., and Sefer Hamaamarim 5702, p. 36. In Zohar we find,
The praise of Torah and its song.
 We must understand what is the praise of G
d in forbidding or permitting an object.
A similar concept is implicit in
How great are Your works, O G
d, Your thoughts are very deep.
own that all worlds, 3 All stages of existence, from the purest spiritual being to the grossly mundane, are called
 in Kabbalah and Chasidic usage. See Addendum: Glossary to Likkutei Amarim, Part I; Introduction to Likkutei Amarim, Part II. See also Iggeret Hateshuvah, ch. 1, note 3; above, Essay 1, note 3; Translator
s Explanatory Notes to On Learning Chassidus, et al. the exalted and the lowly, are dependent on the precise and meticulous performance of a single mitzvah. For example, if the altar offM
ering was valid then the supernal union 4 Addendum, Glossary on Yichud defines and lists references. The transcendent and immanent, distinct in the mundane world, are united through the mitzvot. See below, note 7. is effected, and all worlds are elevated to receive their life-force 5 The covenant with Noah (Genesis 9:16 and 8:22) assured the simple existence of Creation and the dependability of natural processes quite apart from merit. Chasidut interprets the blessings (Leviticus 26:3, Deuteronomy 11:13) conditionaM
l on conduct, as referring to supplemental spiritual beneficence
through fulfillment of G
s wishes even This World is
 with the radiance of the Infinite. Zohar (II:239a; III:26b) describes the
mystery of the offering
rising to the mystery of the Infinite.
 through the proper sacrificial offerings, and the Consonant Divine response of increased Light of the Infinite into finite Creation ensues. Each mitzvah elicits the relevant response. The exampleM
 of donning tefillin, presented in the forthcoming text, calls forth a revelation of the Divine intellect, and likewise with other mitzvot. and sustenance.
However, if there is an aberration, if the celebrant received the blood of the offering in his left hand, say, or not in the appropriate vessel, or if some foreign body separates the vessel and the blood it contains, then all the elevations of the world are nullified, as is their life-force and sustenance from the Source of Life, the En Sof, 6 As a result, theiM
r continued existence, their life-force, their vivifying power, would emanate from a plane inferior to the ultimate Source of Life, the En Sof (Infinite). In this case, the presence of Creator is concealed behind the facade of nature. blessed is He.
So, too, through valid tefillin there is revealed the supernal intellect of zun, 7 Z
nukva, masculine and feminine, indicating unity. The mission of man in this universe of the concealment of G
d is to make His presence evident by living according to His cM
ommands and utilizing the physical world for the Divine purpose. Each of the names applied to G
d describes a particular aspect of G
d. One name describes His transcendence, G
d before Whom all Creation is naught. Another name indicates power, the creative and sustaining force, G
d Whose hand may be detected in His works. The theme of yichud, unity, recurrent in Kabbalah and Chasidut, is the union of both aspects, that transcendence become immanent, that Creation cease to conceal Him. This unity is effectedM
 on different planes, depending on the act which produces that union. Self-immolation, latent or actual, effects one sort of union; Torah study and mitzvah observance causes another. The union called zu
n (noted in our text) is of the latter order. The
 in the text refers to the first steps of the revelation of G
d culminating in Creation. In its external aspects, the union of the powers of Intellect is constant, for it is the source of Creation, bringing
 A more profound revelation of G
d, a union more than external, is dependent on man
s efforts, as in note 5, above. Man
s neglect of mitzvot, as the paragraph continues, results in obscuring a particular revelation that should have been manifest. the source of life for all worlds. Through the omission of one required detail they are invalidated, and the intellect departs. This applies as well to the requirements of the prohibitions.
The meditation then may take these lines: Consider
How great are the woM
d in the multiplicity of worlds and all their hosts. All of these are literally null when compared to one detail of Torah specification, for Torah requirements are the profundity of the supreme thought and His wisdom, 8 See Likkutei Amarim, Part I, ch. 4, etc., for a discussion of the origin of Torah. blessed be He. Through one minor specification all worlds ascend 9 I.e., their physical nature is refined, their concealment of the spirit is less pronounced. and receive their life-force and sustenance,M
d forbid. From this we may ponder the magnitude of the profundity of His thoughts, blessed be He, that is boundless and endless, and infinitely transcends the vitality of all Creation. The vivifying power of all worlds issues from a minor requirement of it (G
s thought), for each specification is drawn from its source, namely the depth of His thought, blessed be He. Analogously, man
s hair issues from his brain, 10 The brain is the instrument of man
ensitive to pain, is symbolic of man
s lowest faculty, the least evidently living aspect of man. The physical proximity of the two extremes and their qualitative distance is the point made here. All of Creation, in all its impressiveness and magnitude and complexity, issues from a minor detail of Torah and is comparable to Torah roughly as a hair is comparable to the brain. as is known from Tikkunim and Idra Rabbah.
This was the delight of King David, may he rest in peace, as he sang to gladden his heart in his M
Torah study during his time of trouble.
However, his extolling the praise of Torah with this quality, saying,
 caused his punishment. G
d reproved him saying,
Do you call them songs!
 For indeed, this quality
that all worlds are nothingness compared to one detail of it
is of the hinderpart 11 Indicative of the external aspect, the secondary, as opposed to the
 or inward, internal aspect, closer to the essential reality. of the profound thought. This is explained M
elsewhere in the name of the Arizal, 12 Rabbi Yitzchak Luria Ashkenazi, of blessed memory (1534-1572). on the passage,
The Torah is an attenuated form 13 Lit.,
 (see Isaiah 34:4), or
 (see comment. by Maharzu to Bereishit Rabbah 17:5). A withered plant is an attenuated or weaker form of a healthy plant. Similarly, the Torah is a weaker manifestation of supreme chochmah, but not chochmah as it is itself. of the supernal chochmah.
 14 Bereishit Rabbah 17:5; 44:17. The Midrash M
describes several parallels, microcosms to their original: dream to prophecy, Shabbat to the Coming World, the sun to the Light Above, and Torah to the supreme wisdom.
However, the internal aspect of the depth, which is the inner 15 See On the Teachings of Chassidus, beginning. aspect of Torah
is totally united with the Light of the En Sof, blessed is He, that is clothed within Torah. The unity is a perfect one. 8 In terms of the En Sof, blessed is He, all Worlds are as absolute naught, 16 ZM
ohar I:11b. sheer nothingness, nonexistent. For,
You are the same, before the world was created
 17 Yalkut Shimoni 836; Liturgy, Morning Prayer.
Hence, the internal aspect of Torah too is not to be lauded as being the vivifying force of all Worlds, for they are reckoned as nothingness itself.
In this inward aspect of Torah there can be no mortal joy and delight, but rather, in a manner of speaking, the heart
s joy and pleasure of the King, the Holy One, blessed is He, Who delights in it. For
 18 Cf. Job 28:23. and knows its station and quality, through His self-knowledge, 19 Maimonides, Hilchot Yesodei HaTorah 2:10. as it were.
This, however, is concealed from the mortal eye, as,
My face cannot be seen
 20 Exodus 33:23. Panai,
 also implies pnimiyut, inwardness. I.e, G
s inwardness (the inner part of G
d) cannot be seen, just as His
i.e., the inwardness, as explained there in the name of the Arizal.
as a pleasure to Him,
 21 Proverbs 8:30. The verse lauds Wisdom, or Torah, as a delight, but in two contexts. In v. 30 it is G
s pristine delight; in v. 31 it is man
s delight. Rabbi Schneur Zalman
s thesis is that the first is G
s exclusively, for it is totally beyond man
s ken; mortals can have no comprehension or appreciation of this basic character of Torah. Man
s province is the second, as Torah is expressed in terms of the physical world
study and mitzvot. Even this M
 aspect of Torah infinitely transcends
 yet is in turn incomparably inferior to what Torah truly is. David lauds Torah in this second aspect, but it is only the
 of Torah, and in reality he demeans rather than exalts it. to Him specifically.
 before Him specifically, meaning the inwardness.
I was reared with Him,
 and (the Midrash comments)
Do not read amon (reared) but uman (craft)
 22 Tanchuma, Bereishit, beginning.
o the hinderpart it says,
Playing in the world, His land, and my delights are with mortal men.
 23 Proverbs 8:31. For the Torah is given in states of inwardness and hinderpart, as written in the
And it was written front and back.
 24 Ezekiel 2:10. The
 is found in Zechariah 5:2. Commentators explain that the scrolls are one and the same.
Since David seized upon the hinderpart he was punished with forgetfulness, a product of the state of the hinderpart.M
 Momentarily he was oblivious to the verse,
The sacred service is theirs; on the shoulder shall they carry.
 25 Numbers 7:9. The purpose is to combine the
 the hinderpart, with the sacred service, the supreme wisdom, 26 The initial, highest revelation. in a manner of inwardness. 27 A thoroughgoing unity, pervasive and penetrating, not superficial or external. This state is the source of the tablets in the Ark, as we find,
Written on both their sides
 28 Exodus 32:15. The Jerusalem TalmuM
d, Shekalim, explains that they did not have any front and back; study that reference. 29 6:1.
And charity like a mighty ( Eitan ) river
 (Amos, end of ch. 5). The meaning is that charity will be like a mighty river, issuing from the state of Eitan, 1 See On Learning Chassidus, p. 18. the state of
point in its chamber,
 2 Ibid., p. 38 and Translator
s Explanatory Notes. Chochmah is the
 3 Zohar III:4a; chochmah and binah arM
two comrades who are never separated.
 The letters of the word Eitan indicate the future tense,
I am destined to reveal myself,
See, my servant will be wise
 4 Isaiah 32:13. This means that at that time the Light of the En Sof, blessed is He, and His Unity will be revealed within the depth of the core of the heart by calling forth the River Eitan, which is a radiance of the supernal wisdom 5 See Addendum, Glossary to Likkutei Amarim, Part I, Chochmah. that will illuminatM
e the inwardness of the heart. Then he will be nullified utterly in His unity, blessed be He, from the depths of the heart, after removing the orlah 6 Based on Deuteronomy 10:16. Orlah is the term used for the foreskin removed in the rite of circumcision. of physical lusts
At present, during the exile of this folk, 7 Cf. Obadiah 1:20. counsel is offered to bring a mite of the illumination of the Light of G
d from the state of Eitan into the core of the depth of the heart, in the fashion of the Time to Come. M
This is through arousing the plenteous mercies above for the G
dly spark within his soul.
For in truth, so long as man does not merit the revelation of the light of G
d of the state of Eitan in the core of the inwardness of his heart, to become nullified in His unity, blessed be He, until the very expiration of the soul, then it is indeed a great pity on the spark within his soul. For that spark is drawn from the state of the supernal wisdom itself, and when it cannot illuminate from its own state into the intM
ernality of the heart, which is the proper place for the revelation of this Light, then it is actually in exile.
Through the plentiful mercies on high, however, it goes out of exile and imprisonment and illuminates the core of the innermost of the heart with this great love, as known from the verse,
For Jacob who has redeemed Abraham,
 8 Isaiah 29:22. and as noted in Likkutei Amarim I, ch. 45. 9 See also ch. 32.
It is known that the arousal from above 10 See Iggeret Hateshuvah, ch. 1, note 26. is dependent oM
n the arousal from below, meaning that through arousing great mercies in the hearts of the merciful and kindly, to grant a beneficence below physically, gold and silver
. Therefore the work of charity is actually the work of the River Eitan.
All know the verse,
Skin for skin, and all that a man has he will give on behalf of his soul,
dly soul, to illumine it with the light of life, the Infinite, blessed is He.
I have heard with foreboding and am deeply grieved that G
s people are preventing a person who yearns for the life and longevity of all our brethren, 1 I.e., adherents of Chasidut. from leading the service in this small sanctuary 2 The synagogue, so called as distinct from the Sanctuary, the Beit Hamikdash, in Jerusalem. of our confreres. Our Sages, of blessed memory, declare,
Three things prolong the days of man,
 3 Berachot 54b. and one of these is prolonged prayer.
Even one extremely pressed for time, who finds it impossible to tarry until the response of KeduM
shah in the Repetition of the Amidah
far better is it for him to forego hearing Kedushah and Barchu than to tamper with the lives of those who desire life. Torah does exonerate the compelled. 4 An act performed (or neglected) under compulsion is excused. See Deuteronomy 22:25-27; Nedarim 27a. The chazzan discharges his obligation for him 5 Rabbi Schneur Zalman, Shulchan Aruch, Orach Chaim 124:1. though he did not hear 6 Ibid., 591:2. the chazzan, just as though he had heard
and hearing is precisely like responM
ding. 7 Ibid., 124:2. The Gemara 8 Rosh Hashanah 35a. notes this in reference to those in the fields who are considered under duress. They fulfill their obligation of the Shemonah Esrai prayer itself with the reader
s repetition, just as if they had actually heard it. Kedushah and Barchu are also included.
This we have searched out and verified
even in the early generations of the Sages of the Mishnah and Gemara, whose Torah study was constant 9 Berachot 35b. and was their primary service, not their prayer. 10M
 Yet even with them, prayer was related to life and longevity. It is even more emphatically true at this time, in the period just preceding the advent of Moshiach, 11 Lit.
the heels of the Moshiach,
 a play on Psalm 89:52. when our Torah study is not constant because of the difficulty of our times. The primary service in the period just prior to the coming of Moshiach is prayer, as Rabbi Chaim Vital, of blessed memory, writes in Etz Chaim and Pri Etz Chaim.
Hence, it is fit and proper, beyond any vaguest doubM
t, to devote ourselves utterly to (prayer). It is literally a Torah imperative to those who have knowledge of the efficacy of contemplation, of some profound meditation
each according to his measure
in the presentation of the praises of G
d, blessed is He, in Pesukei d
Zimra 12 See Iggeret Hateshuvah, ch. 9, note 10. and the two pre- Shema blessings, Yotzer and Ahavah. Through them he can arouse the love latent in the heart of every Jew, 13 See Addendum, Glossary to Likkutei Amarim, Part I, Ahavah ( mesuterM
et ). that it attain a state of revelation, in the openness of the heart during Keriat Shema itself.
For this is the commandment of love that is in the verse
 14 Deuteronomy 6:5. that is reckoned first among the 613 mitzvot. 15 Maimonides, Hilchot Yesodei HaTorah 2:1-2; 4:12; Hilchot Teshuvah 10:2; Commentary on the Mishnah, Avot 1:3. Maimonides, of blessed memory, writes that it is a fundament of Torah and its root, and source of all 248 positive commands. 16 See LM
ikkutei Amarim, Part I, ch. 4. Regarding the love latent in the heart of all Israel by birth and nature, there can be no command at all.
This is apparent to the understanding. While the love is concealed, it is still lodged within the Divine soul alone. Only when it attains a state of revelation in the animating soul is it revealed in the heart in the left ventricle, the abode of the animating soul. 17 Ibid., ch. 9.
This is the meaning of
refinement of the sparks
 mentioned there in Etz Chaim and Pri Etz ChaM
im in reference to prayer, and for this reason prayer is the primary service in the period just preceding the coming of Moshiach
to refine the sparks
. This may be either the state of transformation 18 Berachot (54a) explains
 (the Hebrew implies a plural) as referring to both the good and evil within man. The evil can be transformed to desire good. See Likkutei Amarim, Part I, ch. 10, which discusses the tzaddik who has wholly or partially achieved this transformation. Subjugation of eM
vil, or the animal soul, leaves it potent and intact, but ineffective. or of subjugation of the animal soul to the Divine soul, as is known. For the blood is the soul
 19 Deuteronomy 12:23. The synonymity of (animal or animating) soul and blood. See Likkutei Amarim, Part I, ch. 9. The love of G
d is to permeate the heart, the left void filled with blood, the equivalent of the animal soul. and the blood is renewed daily through food and drink and is affected and improved by garments and shelter
 hand, in earlier generations when the Divine souls were of a higher order, 20 Cf. Shabbat 112b.
If our predecessors were like angels we are men; if they were men we are donkeys.
 the refinement was instantaneous in Keriat Shema alone 21 Berachot 13b
Rabbi Judah the Prince
accepted the yoke of Heaven
 at the moment he passed his hands over his face (at Shema ). and in the blessings preceding it, and the abridged Pesukei d
. 22 Shulchan Aruch, Orach Chaim 52. And this will suffice for the knowM
You shall reprove your comrade
 1 Leviticus 19:17.
even one hundred times. 2 Bava Metzia 31a.
Therefore I cannot contain myself and refrain from crying out again, in a voice betraying weakness. 3 Exodus 32:18. I plead with you, out of deep compassion, have mercy on your souls. Take care, be painstaking to an extreme concerning Torah and the service of the heart, which is prayer 4 Taanit 2a. with kavanah, proper intention. All should begin in unison, as one, word by word, not one here aM
nd another elsewhere, one mute and the other idly chatting
The main cause and instigator of damage comes from those leading the services. That office is abandoned to whoever wishes to stride forth and seize the honor, or because not even one desires it
For this reason, this is the counsel offered, and an amendment established as law not to be violated further, G
d forbid. That is, select specified people fit for this office, by lot or by consent of the majority of the worshippers. ThM
ese shall be men who pray word by word, moderately, out loud, neither overly prolonging the prayers nor racing intemperately, G
Theirs is the duty to lead the services, each on his day as determined. He shall assemble close around him all those who pray at least with some voice, not whispering nor rushing, G
d forbid. This is amplified in ancient amendments in many cities.
I come now to renew them, to strengthen and invigorate them, never again to be weakened, G
d forbid. (Gevald! Gevald!) 5 An exM
clamation of anguish. These two words appeared in the original manuscript written by Rabbi Schneur Zalman. How long will this be an obstacle for us! 6 Exodus 10:7. Have we not sufficient reproofs and troubles that have overtaken us!
d protect and console us with twofold salvation, 7 Cf. Job 11:6. and purify our hearts to serve Him in truth. 8 Liturgy, Shabbat Amidah. Strengthen and fortify your hearts, all who hope in G
Also: complete the entire Talmud every single year and in every M
community by apportioning the tractates by lot or by consent. In a city with numerous synagogues, each congregation shall complete (the Talmud). If a congregation is too small to implement (this program), they shall join to themselves men of some large congregation. This statute shall not be varied or violated. Each of the participants shall individually conclude Psalm 119 weekly.
Since, due to the frailty of the generation, not everyone is capable of fasting as he ought, 10 See Iggeret Hateshuvah, ch. 2 and 3. thM
e counsel offered is the declaration of our Sages, of blessed memory,
Whoever observes Shabbat according to its halachah (law) is forgiven all his sins.
 11 Shabbat 118b. Note, according to its law. Therefore it is incumbent upon every individual to master the major law of Shabbat. 12 Shabbat 12a. The term is used there in reference to the admonition to examine one
s clothing regularly on Shabbat to ensure against unwittingly carrying.
Also, be most careful not to indulge in idle chatter, G
 it is known to the students of Kabbalah that in all mitzvot there are the internal and the external aspects. The externality of Shabbat is the cessation of physical labor, just as G
d ceased making physical heaven and earth.
The internal aspect of Shabbat is the kavanah (intention) in the Shabbat prayers and Torah study, to cleave to the One G
It is Shabbat to the L
 13 Exodus 20:10; Deuteronomy 5:14. This is the state of
 Exodus text of the Ten Commandments, and
 in the Deuteronomy text, in the Shabbat commandment.
 in the inwardness (of Shabbat) is refraining from speech about material affairs, as G
d ceased from the Ten Utterances 15 Avot 5:1; see Likkutei Amarim, Part II, ch. 11 and Iggeret Hateshuvah, ch. 4 ff. through which physical heaven and earth were created. For one is opposite the other
. 16 Ecclesiastes 7:14; see Likkutei Amarim, Part I, ch. 6, note 1.h!
text/plain;charset=utf-8
Part III; Iggeret HaTeshuvah
LIKKUTEI AMARIM PART THREE Called
 Iggeret Hateshuvah
 * For an introduction to this part of the Tanya, see Addendum, p. a. It has been taught in a Baraita at the end of Tractate Yoma : 1 86a. There are three types of atonement, and repentance accompanies each. If one neglects a positive commandment and repents, he is forgiven forthwith. If one violates a prohibition and repents, his repentance is tentative, and Yom Kippur atones.
s that though, in terms of fulfillment, positive commandments are superior and supersede 2 Yevamot 3b. prohibitions, this is because by performing a positive command one precipitates an illumination and flow into the higher worlds 3 Kabbalah and Chasidut explain the difficulty in creating a finite physical universe by an infinite Creator with the concept of tzimtzum, or contraction, concealment. There was a series of concealments of the presence and infinitude of the Creator, resulting ultimately in our physical unM
iverse, in the virtually total obscuring of G
d. The noncorporeal intermediate steps between Creator and this material world are called
 four in general terms, with innumerable subgradations within each of these Worlds. The highest World is Atzilut,
 a state of proximity and relative unity with G
d. Lower Worlds appear to be independent, entities apart from the Creator. In the fourth, Asiyah or
 there is the spiritual plane where physical matter does not yet exist, and M
the final corporeal World we inhabit.
 refer to stages closer or more distant from the Creator, with a deeper or lesser awareness of Him, hence a greater or lesser awareness of their own being. (There is no implication of physical distance, an obviously irrelevant concept.) Through performance of mitzvot, positive commandments, subordinating the physical world and specific objects at hand to a higher, Divine purpose, all stages (or Worlds) experience a clearer apprehension of the CreatorM
 to Him, His presence and being becoming more evident. This
 extends also to the individual soul performing the mitzvah. It will be noted shortly that sin has the opposite effect, both for the transgressing soul and
 It is of interest that the beneficial results of good and the deleterious effects of misdeed concern far more than the individual involved. Man
s importance is cosmic. All the
 feel the repercussions of man
s actions. This concept of mM
an as the ultimate in Creation, the determinant of the fate of the universe, is found frequently. See Rashi on Genesis 1:1 for a typical statement. The word
 is used in the text here for, at most, the revelation is at a far remove from His true being, or even from the light emanating from Him. The term hints at the unbridgable chasm between finite and what, for want of a better word, we call the Infinite. Some of the terms discussed here are explained more fully in the Translator
s to On Learning Chassidus and in The Tzemach Tzedek and the Haskalah Movement, p. 110, footnotes 3 and 4. Likkutei Amarim, Parts 1 and 2 are, of course, primary sources. from the reflected Light of the En Sof, blessed is He, (in Zohar 4
Tikkunei Zohar 30. we find the 248 positive commandments equated with the 248
organs 5 The revelation of G
d effected by performance of mitzvot varies according to each mitzvah, for example, a mitzvah of thought (Torah study, etc.), speech ( Shema reading, etc.), or deed (cM
harity, donning tefillin, etc.). A different organ of the body performs the mitzvah, and a different
 is revealed through the performance, perception of a different aspect of the Creator. (The 613 Biblical commandments are divided into 248 positive and 365 negative commandments.) of the King
) and also to his Divine soul, 6 See Likkutei Amarim, end of chapter 1, and chapter 2, describing
 and Divine souls. as we declare in the blessings,
Who has hallowed us with His commandmeM
 7 The blessing recited before performing a mitzvah is associated with a positive act rather than with the (passive) restraints exercised in observing a prohibition. Performance brings sanctification with it. But concerning repentance, though the punishment for rebelling against His rule and not performing the King
s word is commuted, nonetheless, that illumination is withheld
. 8 The status quo ante, as it were, is maintained. The beneficence ensuing from performance is not granted, but neither is thereM
 any charge of neglect.
Berachot 26a. apply the verse,
A misdeed that cannot be corrected,
 10 Ecclesiastes 1:5. to neglecting the evening reading of Shema or
the morning reading (Deuteronomy 6:7) or morning or evening prayer. Though he will be scrupulous henceforth about reading the morning and evening Shema forevermore, his repentance is ineffectual in correcting what he once neglected.
By violating a prohibition, evil cleaves to his soul, he impairs its root and origin (in the garM
bs of the ten sefirot 12 The sefirot are attributes or aspects of G
d, approximating the intellectual and emotive attributes of man, and are indeed the sources of these human attributes. Man reveals himself, he acts, through his attributes (or their
thought, speech, and deed). The revelation of G
d, His actions, are similarly through His attributes, the ten sefirot. These sefirot exist on each of the Four Worlds noted above in note 3. See the Explanatory Notes cited there. of Asiyah, 13 Corporeal M
man exists on the physical plane of Asiyah, derives from the spiritual Asiyah. as Tikkunei Zohar 14 Introduction. writes,
You have made garments for them, 15 i.e., the ten sefirot. from which souls issue forth to man
) Therefore there is no atonement for his own soul or higher until Yom Kippur, as is written,
He will atone for the holy place for the impurities of Israel and their sins
d will you be purified.
 16 Leviticus 16:16.
 refers to atonement for the impure who enteM
red the Sanctuary. See Tractate Shavuot, beginning. Before G
d is stressed. 17 Indicating that purification must attain to that high plane,
Hence one dare not infer any leniency from this, G
d forbid, in the positive commandments, particularly in Torah study. On the contrary, our Sages assert,
d has pardoned idolatry
 18 Jerusalem Talmud, Chagigah 1:7. The Sage infers from Jeremiah 9:12,
Because they forsook My Torah
 (were the afflictions of exile to be brought upoM
n Israel) that the cause of exile was not idolatry, licentiousness, or bloodshed, but rejection of Torah. These three are cited because of their exceptional gravity (they alone must be kept even at the price of martyrdom) and because the Prophets had denounced these shortcomings in the people.
though excision and capital punishment are involved
and did not pardon neglect of Torah study.
If one commits a sin of excision 19 See Exodus 12:19 and 21:21 for examples. or execution, repentance and Yom Kippur M
are tentative and sufferings scour (i.e., they complete the atonement. Memarkin, the expression here, denotes scouring and rinsing to
 the soul. Kapparah, atonement, is the term for cleaning, removing the impurities of the sin), as we find,
I shall remember with a rod their sins, and with afflictions their misdeeds.
 20 Psalms 89:23. Thus far the Baraita.
The commandment of repentance as required by the Torah is simply the abandonment of sin (cf. Sanhedrin, 21 25b. ch. 3; Choshen Mishpat, end of sM
ect. 34, regarding witnesses). He must resolve in perfect sincerity never again to revert to folly to rebel against His rule, blessed be He; he will never again violate the King
d forbid, neither a positive command nor a prohibition.
This is the basic meaning of the term teshuvah, repentance, to return to G
d with all his heart and soul, to serve Him, and to keep all His commandments.
Let the wicked abandon his way, and the sinful his thoughts, and return to G
 22 Isaiah 55:7. In PaM
rashat Nitzavim it is written:
d and hearken to His voice
 23 Deuteronomy 30:2. and
Return O Israel to the L
 24 Hosea 14:2. and
 25 Lamentations 5:22.
This is not at all the common conception that repentance is synonymous with fasting. Even where sufferings are the completion of atonement, as in the case of sins of excision or execution, G
d brings the sufferings on the sinner. (
l remember with a rod,
 clearly specifies I.) When the repentance is acceptable before Him, as he returns to G
d with all his heart and soul out of love, then following the initiative from below, 26 Kabbalah and Chasidut frequently refer to the dual concepts of
arousal (or stimulation, awakening, initiative) from below,
 meaning by human beings, and
d. Either may be the cause of the other. For example, the Exodus was the result of G
s initiative, arousal from above, foM
r the people had not
 redemption. The hurried escape, the arousal below, followed. During the Rosh Hashanah repentance period, initiative must come from below, repentance, followed by an arousal Above, forgiveness. The initial stimulation awakens a dormant reaction. (The terms are found in Zohar II:135b). and
As water reflects the Countenance
 27 Proverbs 27:19. there is an awakening Above, arousing the love and kindness of G
d, to scour his sin through affliction in this physical world.
rd loves He chastises
Therefore Maimonides and Sefer Mitzvot Gadol make no mention of fasting in the mitzvah of teshuvah, even for sins of excision or capital sins. They cite only confession and the plea for forgiveness
They shall confess their sin
But then we find in Joel, 30 2:12.
Return to Me with all your hearts, with fasting and weeping
 However, this was to nullify the Heavenly decree that had already been issued, to expunge the sinM
 of the generation through the affliction of locusts. This is the justification for all fasts undertaken for any trouble threatening the community, as in the Book of Esther.
There are descriptions in the Mussar literature, 31 For a description of the approaches of Musar (ethical teachings), Chakirah (philosophical speculation), and Chasidut, see On the Teachings of Chassidus. particularly the Rokeach and Sefer Chassidim, of numerous fasts and mortifications for excision and capital sins. The same is true of sins pM
unished by death by divine agency, 32 Exodus 21:29 and Rashi for an example. like wasteful emissions of semen, as the Torah recounts of Er and Onan. 33 Genesis 38:7-10. In this sense their judgment is identical. These fasts and mortifications are intended to avoid the punishment of suffering at the hand of Heaven, G
d forbid, and also to urge on and expedite the conclusion of his soul
s atonement. Also, perhaps he does not return to G
d with all his heart and soul out of love, but only out of fear.
However, all this refers to atonement and forgiveness of the sin
he is pardoned completely for having violated the command of the King when he has done a full repentance. No charge or semblance of accusation is made against him on the day of judgment to punish him for his sin, G
d forbid, in the World to Come. He is completely exonerated from the judgment to come.
Nonetheless, that he may be acceptable before G
d, as beloved of Him as before the sin, that his Creator may derive delight from his serviceM
in past times he would bring an olah 1 Leviticus 1:3. offering. This offering was brought even for an ordinary positive commandment that involves no excision or execution. In Torat Kohanim there is a comment on the verse,
It shall be accepted for him,
 2 Ibid., 1:4. and we find in the Talmud, Zevachim chapter 1, 3 7b. that the olah offering atones for positive commandments; it is a
 after he has done penance and the punishment was commuted.
If one displeases his king and appeases him through an iM
ntercessor, and the king does forgive him, still he will send an appropriate gift to the king that the king might agree that he appear again before his sovereign. (The expression
 we quoted from the Talmud, and in the verse,
It will be accepted for him to atone for him,
 2 does not refer to the soul
s atonement for the sin, but rather his
d. Now the Creator may derive delight from him, as the Talmud remarks there, and as the verse,
It shall be perfect, to be desireM
) 4 Leviticus 22:21.
Today, as we have no offerings to call forth G
s pleasure, fasting replaces the offering. The Talmud says,
May my loss of fat and blood be regarded as though I had offered before You
Therefore there are many cases of Talmudic sages, who for some trivial fault underwent a great many fasts. Rabbi Elazar ben Azariah contended that a cow may go out (wearing) its strap between its horns on Shabbat while his colleagues prohibited it. Once a neighbor
 out with its strap and R. Elazar did not hinder her. Because he did not support his colleagues, he fasted so long that his teeth were blackened. 6 Jerusalem Talmud, Beitzah 2:8. Rabbi Joshua once remarked,
I am ashamed of your words, Beit Shammai.
 7 Chagigah 22b. His teeth too turned black through fasting. Rav Huna, because his tefillin strap once turned over, endured forty fasts. 8 Moed Kattan 25a; R. Huna fasted forty days for slighting a colleague ( Bava Metzia 33a). There are many such incidents.
his precedent, the Arizal 9 Rabbi Yitzchak Luria Ashkenazi, of blessed memory (1534-1572), a Kabbalist with a profound influence on Rabbi Schneur Zalman. taught his disciples, according to Kabbalah principles, the number of fasts for many transgressions, though they entail no excision or death by divine agency. Examples: for anger
151 fasts; even for a Rabbinic prohibition like stam yainam 10 Wine used in idolatrous libations are Biblically prohibited. The Rabbinic prohibition is extended to any
n-Jewish wine. See Kitzur Shulchan Aruch, sect. 47.
seventy-three fasts; for neglecting a positive Rabbinic enactment like prayer
In general, the mystery of the fast is remarkably effective for the revelation of the will of the Supreme One, blessed is He, similar to the offering, of which it is said,
An aroma pleasing to G
 11 Leviticus 1:13. In Isaiah 12 58:5. we find,
Do you call this a fast and a day desirable to G
 Obviously, an acceptable fast is a
The latter Mussar sages were divided about one who repeated a sin several times. Some contend that he must fast the number of fasts appropriate to that sin according to the number of transgressions. For example, the number of fasts prescribed in the penances of the Arizal 1 See above, ch. 2, note 9. for wasteful emission of semen is eighty-four. If someone commits this sin ten or twenty times, say, he must fast ten or twenty times eighty-four, and so on in all instances. These sages compare the faM
sts to the chatat 2 Leviticus 4. offering required for every instance of violation.
Others compare fasts to the olah offering brought for neglect of a positive command. Violation of a number of positive commands is atoned for by one olah, as the Talmud explains in Zevachim, ch. 1. 3 5b.
The accepted decision in this dispute is to fast three times the number of fasts prescribed for that specific sin, i.e., 252 for emission, and similarly for other sins. This is based on an observation in Zohar, end of Noach ; 4 73M
b. as soon as mortal man is guilty one time before the Holy One, blessed is He, he makes an impression
the third time the stain penetrates from one side through the other
. Therefore the number of fasts ought also be three
However, all this applies to the strong and healthy, whose physical vigor would not be sapped at all by repeated fasts, as in the generations of yore. But whoever would be affected by many fasts, and might suffer illness or pain, G
d forbid, as in contemporary generations, is forbidden M
to engage in many fasts. This ban concerns even sins of excision or execution, and certainly the positive and prohibitory commands that do not involve excision. Instead the measure of fasting is the personal estimate of what he can tolerate without doubt.
For even in those early Talmudic generations, only the robust who could mortify themselves fasted so frequently. But whoever cannot fast and does is called
 in Taanit, ch. 1. 5 11b. This applies even to one who fasts for specifically known sins, as RaM
shi explains there, and we find in Zevachim, ch. 1, 6 7a. that there is no one of Israel who is not guilty of a positive commandment
It goes without saying that a student of Torah who fasts is a sinner and is doubly punished, for the weakness resulting from his fast prevents him from studying Torah properly.
What then is his alternative?
Your sin redeem with charity.
 7 Daniel 4:24. The codifiers of Torah law specified for each fast day of repentance approximately eighteen (coins)
 8 Shulchan Aruch, OrM
ach Chaim 334:26 and commentaries. The wealthy shall add according to his means
. See Magen Avraham on Laws of Fasts. 9 Ibid. 568:12.
Nonetheless, every man of spirit who desires to be close to G
d, to repair his soul, to return it to G
d with the finest and most preferred repentance, shall be stringent with himself. He should complete, at least once during his lifespan, the number of fasts for every grave sin incurring death at least, if only death by divine agency. For example, for wasteful emission he shoM
uld undergo the series of eighty-four fasts once in his life.
He may postpone the fasts until the shorter winter days and fast some ten days or less, for example, in one winter, and complete the series of eighty-four in nine or more years according to his stamina. (Besides, he may also eat a little about three hours before sunrise, and this would still be considered a fast, if he so stipulated.)
For the completion of the mentioned 252, he may fast another four times eighty-four until past noon, which the JerusaleM
m Talmud 10 Nedarim 8:1. considers a fast. In this context, two half-days are reckoned as one full day. Naturally, this approach applies to any other sins, for each heart knows its own anguish and desires its vindication.
There still remain the fasts in excess of the 252, or whatever amount, that he ought to fast in deference to the more stringent opinion insisting on the appropriate number of fasts for every violation committed, as noted. These may be redeemed with charity, approximating eighteen (coins) for eachM
 fast day. Charity may redeem all other fasts that he should have undergone for sins not entailing death, and even for neglecting a positive command, Torah or Rabbinic, and [neglect of]
the study of the Torah
equivalent to them all,
 11 Mishnah, Peah 1:1. according to the number of fasts prescribed by the Arizal
s penances. (Most of these are noted in Mishnat Chassidim, Tractate Teshuvah.) All of these fasts he may redeem with charity if he cannot mortify himself, as noted.
Though this might amount to a cM
onsiderable sum, he need not fear for the injunction,
Do not distribute more than one-fifth.
 12 Ketuvot 50a. This is one of the enactments of the Conclave of Usha about a century after the destruction of the Beit Hamikdash by the Romans. These circumstances are not
 for charity, since he does this to release himself from fasting and affliction. This is no less necessary than medicine for his body or his other needs.
The number of fasts enumerated in the abovementioned penances is exceedinglM
y great. Therefore all who revere the word of G
d are now accustomed to being unstintingly generous with charity, for the prevalent weakness prevents them from mortifying themselves over much. (A comment is made elsewhere on this subject on the verse,
d, for they are not concluded.
) 13 Lamentations 3:22. In Iggeret Hakodesh, Epistle 10, Rabbi Schneur Zalman states that the source of Torah is in the infinite attribute of kindness ( chesed ). Only when mitzvot descend to the finite worldM
 of mortal man do they undergo contraction ( tzimtzum ) and acquire dimension. Thus, almost all mitzvot have dimension
 sukkah, tzitzit, etc., dimension in time or space, minimum and maximum in quantity, etc. Charity too has its limitations
ten percent for the ordinary and twenty percent for the generous. However, this last standard applies only when one has not violated the mitzvot ; his religious equilibrium, we might say, is undisturbed. If one has committed a sin, then atonement, reparation of the defect, mM
ust come from a higher source, the infinite kindness, superior to the state of tzimtzum. To elicit infinite pardon man must exceed ordinary bounds, being charitable beyond the limitations of a specified percentage. Rabbi Schneur Zalman interprets the verse rather ingeniously:
if we are to call forth the attribute of kindness, infinite pardon, through our unbounded deeds, it is because
we are not perfect. The last word, tamnu, may mean either
they are not concludM
 as is the usual rendition, or
 Thus, it is only because of G
s kindness that we are pardoned.
However, all we have said refers to the culmination of the atonement and the
 of the soul before G
d after repentance, as cited 1 Above, beg. ch. 2. from Zevachim, where the olah offering is described as a presentation after the intercessor
. But the beginning of the mitzvah of teshuvah and its fundament is the return to G
ruth and with a complete heart. We must explain this fully and discuss it comprehensively.
Let us begin with the Zohar
s 2 Raaya Mehemna 122a. statement interpreting teshuvah according to sod, 3 Torah is interpreted on four planes, the first is peshat (simple meaning); the second is remez (allusion, hint); the third is drush (homily); and the fourth is sod (the esoteric, mystic interpretation). The simple, literal meaning of teshuvah has been expressed as the abandonment of sin, contrition. Now the sod approach M
will be presented. the mystical approach.
 Teshuvah is tashuv hey, returning the hey ; 4 This subject will be discussed shortly in the text, but the reader may wish some clarification at this point. The source of the creative power is the Infinite, called by Havaya, the Ineffable Name of G
d, consisting of four letters: yud, hey, vav, hey. These letters describe the descent of the Infinite into the corporeal world (among other interpretations). The yud, a
 symbolizes seminal wisdom, the flash of inM
tellectual illumination, the first revelation, the start of the process. The first hey, in form having dimension, represents binah, i.e., understanding, comprehension, and development of the germ-thought into detailed ramification, expansion. Vav, in shape extending downward, represents the descent of the Light into lower worlds, those that appear to be
 from the Infinite. The final hey, again expansion and dimension, is the creative power exercised, manifest in the world created. Through sin, as will beM
 discussed, there is a
 of the latter hey, a diversion of creative power, of vivifying force, into undesirable channels of evil.
 both in the lower sense of repudiation of evil and in the superior sense of true unity with G
d (later discussed), are the two types of teshuvah, returning each hey to its respective state of unity. (The Zohar
s interpretation cited in the text is a division of the word teshuvah into two
tashuv hey, with the final letter considered an indepM
endent word.) the latter hey is teshuvah tataah, inferior teshuvah ; the upper hey is teshuvah ilaah, superior teshuvah.
 We must also note that the Zohar states several times that teshuvah is ineffective for violation of the covenant 5 Cf. Sanhedrin 99a. and for wasteful emission. This is rather surprising, for
Nothing can withstand teshuvah, even idolatry and immorality
 6 Cf. Jerusalem Talmud, Peah 1:1. The Reishit Chochmah explains that the intention of the Zohar is that inferior teshuvah is ineffectM
ive, but superior teshuvah [is effective]
To comprehend even a minute glimmer of this, let us see what the Scripture and our Sages say about excision and death by divine agency. A violator of an excision sin would actually die before his fiftieth 7 Moed Kattan 28a. year. In the case of death by divine agency he actually dies before sixty, 6 like Chananiah ben Azur in Jeremiah. 8 Ch. 28. (Indeed, there were instances when the punishment of death by divine agency was meted out instantly, as with Er and Onan.) BuM
t in every generation there are so many guilty of excision and death who enjoy extended and pleasant days [and years]!
The key will be found in the passage,
 9 Deuteronomy 32:9.
a part of the Name of Havaya, blessed is He, as it is written,
He breathed into his nostrils a soul of life,
 10 Genesis 2:7. and
He who blows, blows from within him
 11 See Likkutei Amarim, Part I, ch. 2 (above). Though He has no bodily form
, 12 Cf. Maimonides, Hilchot Yesodei HaM
Torah 1; Liturgy, the Yigdal hymn. G
d forbid, the Torah does
speak in the language of men.
There is a vast difference in the case of mortal man between the breath issuing from his mouth while speaking and the breath of forceful blowing. When speaking there is embodied within the breath only the smallest amount of the speaker
s power and life-force, and even that is only of the superficial aspect of the soul that dwells within him. But when he blows with force, he blows from deep within M
himself. That breath embodies the internal power and life-force of the vivifying soul
Precisely so in the analogy of Creation, allowing for the infinite differentiations involved, these two profoundly different states exist. All the hosts of heaven, even the spiritual beings like angels, 14 The
 mentioned above describe states and existences at different removes from G
d, each accordingly less conscious of His presence and infinity. The last three ( Beriah, Yetzirah, and Asiyah (Creation, FormatiM
on, and Action)) parallel thought, speech, and deed respectively as manifestations of man
s soul. Thought is internal, united with the thinker; speech is intermittent and directed outward, to another; deed is farther from the performer, and his works exist independently of him. On each of these planes, or worlds, there are beings, for example, the soul before it inhabits a body and after the death of the body. Another example is what we commonly call
 These are spiritual beings with spiritual dimensiM
ons, for instance, intellectual or emotional characteristics that define and bind them. (The threefold Holy Holy Holy in Isaiah 6:3 indicates different apprehensions of His abstract being. See also the blessing preceding the Morning Shema.) In terms of absolute comprehension of the Creator, they are superior to mortals. In terms of potential, of volition, man is the superior. They are bounded, foreordained. Man can choose
and grow. As the text will note, all beings, including the most exalted spiritual beings, arM
e inferior in their source to man. were created ex nihilo. They derive their existence from the external aspect of the life-force issuing from the Infinite ( En Sof ) to vitalize creation. This external aspect of the life-giving power is called the
breath of His mouth,
 as it were, in the verse
By the breath of His mouth all their hosts.
 15 Psalms 33:6. This is the creative power embodied in the Ten Utterances 16 Avot 5:1.
 indicates the existence of some being besides the speaker, for speechM
 is communication directed to another, reveals to another. (
 in contrast, is not revelatory and can exist in isolation; no other being is needed.) The
 here, the Biblical
 and all the Biblical declarations about creating through speech (e.g., Psalms 33:6, 9; 148:5, etc.)
convey this concept of the new existence of
 being, the created universe apparently independent. The creative power acts through
re, speech is of necessity a limitation on thought. Although it reveals to the listener, one cannot, however, convey all his thought. On the pre-verbalizing level, one can think briefly and rapidly on ideas that can be articulated only at great length.
 (a variant term for
) are instruments, dimensioned, finite. Beings issuing from
 bear these speech characteristics
separateness rather than unity and limitation in their potential. (See On Learning Chassidus for a discussion ofM
 thought and speech in terms of the origin of man and other beings, and see also The Tzemach Tzedek and the Haskalah Movement, p. 114, note 8.) (that are instruments for this power and the extension of the power
as explained in Likkutei Amarim, Part II, ch. 11). In contrast, the soul of man derives initially from the internal of the life-force and flow issuing from the Infinite, as in the verse quoted above,
 Subsequently it descended through ever more concealing planes, also through the lettM
ers in the Utterance,
 17 Genesis 1:26. in order that the soul could eventually be invested in a body in this inferior, physical world.
The Scripture calls the angels
 18 Deuteronomy 10:17. and
 19 Psalms 136:2. and
d ( Elokim ) came to present themselves
 20 Job 1:6. They derive their nurture from the external of the life-force, wM
hich is merely the state of letters. Similarly the name Elokim is an external state compared to the Name of Havaya, blessed is He.
But the soul of man, deriving its being from the internal of the vivifying power is a part of the Name of Havaya, blessed is He. For that Name indicates the internal of the life-giving power, which far transcends the state of letters, or articulation.
To explain: there is a well-known statement of Elijah,
You are He who has brought forth ten
 and we call them ten sefM
irot, through which to direct hidden 21
Tikkunei Zohar speaks of the
 are those united with Him, having no existence apart from Him. (An analogy is the fish of the sea, who cannot exist outside their element.) The
 worlds appear to exist independently of the Creator. The yud and hey of G
s name indicate intellect, which is internal, united with the thinker, hence these letters are related to the
 worlds. The vav and M
the latter hey are the extension of the process initiated in the first letter; they relate to
. You are Wise, but not with a knowable attribute of wisdom. You understand, but not with a knowable attribute of understanding
 All the attributes, the ten sefirot, are included and represented in their source, the Ineffable Name.
The Ineffable Name is composed of four letters: yud, hey, vav, and hey. The yud, a simple point, symbolizes His wisdom, 22 See M
the Explanatory Notes to On Learning Chassidus for the Chabad exposition of the process of development of intellect and emotion. the state of concealment and obscurity, before it develops into a state of expansion and revelation in comprehension and understanding. (The
 on the yud indicates the will of the Supreme One, blessed is He, far superior to the level of chochmah ilaah, the higher wisdom, as is known.)
 evolves into a state of expansion and revelation of comprehension and undM
erstanding in the concealed worlds, it is then contained and represented in the letter hey. The shape of the letter has dimension, expansion in breadth, which implies the breadth of explanation and understanding, and expansion in length, to indicate extension and flow downward into the concealed worlds.
In the next stage this extension and flow are drawn still lower into the revealed worlds. This may be compared to one who wishes to reveal his thoughts to another through his speech, for example. This stage of exteM
nsion is contained and represented in the final letters vav and hey.
Vav, in shape a vertical line, indicates downward extension. Also, this flow downward is effected through the divine traits of benevolence and goodness and His other sacred traits, included in general terms in the six attributes in the verse,
 23 I Chronicles 29:11. until, but not inclusive. His [seventh] attribute, malchut or dominion, is called the
Wherever the word of the king holds sway.
 24 Ecclesiastes 8:4; see The Tzemach Tzedek and the Haskalah Movement, p. 110, note 3.
This attribute of dominion is contained and represented in the final hey of the Name of Havaya. The internal aspect and the source of speech is the breath that rises from the heart, then is molded by the five oral articulations 25 Sefer Yetzirah 2:3.
 alef, chet, hey, and ayin from the throat, and so on. The hey implies this internal aspect of speech, fM
or it is the pristine unvocalized breath,
a light letter without substance.
 26 Liturgy, the Akdamot hymn.
Though He has no corporeal form, G
d forbid, the Torah speaks in the language of men. The word of G
d, with its twenty-two letters, would separate into the five articulations, and thus were all beings created. (For a discussion of these letters, see Likkutei Amarim, Part II, ch. 11.)
Analogously, again considering the infinite separation between the two cases, these same four stages apply to the souM
l of man, i.e., the divine soul that
He blew from within Himself.
 There is the initial state of hidden concept symbolized in the letter yud, with its potential of being revealed, thus understanding and conceiving of His true being and His greatness
each person according to his measure, according to the breadth of his intellect and understanding.
As man deepens his intelligence, as he broadens his mind and comprehension to contemplate His greatness, his now-developed understanding is indicated in the letterM
 hey, that has breadth. The hey also has length to indicate downward extension, that from his understanding and contemplation of G
s majesty, he arouses love and fear and their ramifications in his mind and in the recesses of his heart.
In the following stage these emotions would actually become manifest in his heart. This leads to the true service of G
d, in Torah study and mitzvah observance, with voice and speech or with deed. This is the import of the letters vav hey
Another meaning behind the foM
ur letters as applied to man: the contemplation endeavoring to understand and conceive of His true being derives also from Torah, for Torah proceeds from chochmah, 27 Zohar II:85a, 121a. represented by the yud of the Name of Havaya
Bringing the divine soul down into the physical world to invest itself within a human body derives from the internal aspect, the source, of speech. This is the
 of the Supreme One, indicated in the latter hey mentioned above.
He breathed into his nostrM
ils a soul of life and man became a living soul,
 1 Genesis 2:7. and
 See Likkutei Amarim, Part I, ch. 2 (above).
Let us return to a verse cited earlier.
d is His people; Jacob is the cord of His inheritance.
 3 Deuteronomy 32:10. Jacob is compared to a rope, the upper end bound above and the lower end below.
The simple meaning of the verse
 is to show us that just as, for example, if one blows in some direction and there M
is any separation or obstruction there, then the exhaled breath will not reach that place at all
so precisely, if anything separates and obstructs between man
 of the Supreme One.
The truth is though that nothing material or spiritual is a barrier before Him, for
Do I not fill heaven and earth!
All the world is full of His glory.
There is no place devoid of Him.
 6 Tikkunei Zohar 51.
In the heavens above and on the earth below thereM
 7 Deuteronomy 4:39. Likkutei Amarim, Part II, ch. 6 (above) explains this rendition, rather than
But Isaiah declares,
Only your sins separate you from your G
 9 Isaiah 59:2. The reason is that sins oppose the will of the Supreme One, blessed is He, Who gives life to all, 10 Nehemiah 9:6. as in the verse,
d wills, He did in heaven and earth.
 11 Psalms 135:6. (It has been noted above 12 Chapter 4. M
that the Will is the source of the benevolence issuing from the Name of Havaya and is represented in the
 atop the letter yud.)
This is the significance of excision, the consequence of certain grave sins. The
or as the verse has it
Jacob. drawn from the final hey in the Name of Havaya, blessed be He, is severed and cut off. In the [Torah] portion of Emor it is written,
That soul shall be cut off from before Me, I am the L
 14 Leviticus 22:3. The soul is cut oM
Other sins that do not incur excision do cause at least a defect in the soul, a
 being similar to the
 or nick that invalidates a blade for ritual slaughter.
Returning to the analogy of the cord
a thick rope woven of 613 thin strands parallels the Scriptural
 the downward flow from G
d mentioned above, comprising 613 mitzvot. When man violates one of them, G
d forbid, a thin strand is severed
But even if one has incurred excision or death, there yetM
 remains an impression within him of his divine soul, and through this he may live until fifty or sixty years and no more. (The statement attributed to the Arizal, 15 See above, ch. 2, note 9. that a transcendent level of life-force enters him
is irrelevant to the life of the physical body 16 Likkutei Torah, Devarim 62c; 83b. and applies until fifty years, or to the contemporary period, as will be noted.)
However, all this pertained when Israel was on a higher plane, when the Shechinah dwelled amoM
ng Israel in the Beit Hamikdash. Then the vitality of the body came only through the divine soul, from the internal of the life-giving power issuing from the Infinite, through the the Name of Havaya, blessed is He, as described above.
But after that they had fallen from their estate, and through their actions caused the mystery of the
Exile of the Shechinah.
By your sins was your mother expelled,
 2 Isaiah 50:1. meaning that the benevolence flowing forth from the latter hey as mentioned M
descended far down, from plane to plane, until it entered into the ten sefirot of nogah. 3 The term nogah (brightness, or shining) is found in Ezekiel 1:4. Kabbalah and Chasidut tell of the
 (husks or shells) that are evil, of the sitra achara, the
 in opposition to purity and holiness. Nogah, an intermediate stage between holiness and defilement, is composed of good and evil and can be directed either way. The prohibited (forbidden food, say), the evil, derives from the three imM
pure kelipot, and the permitted from nogah. A nogah
 (like permissible food) may satisfy a gross physical appetite and be degraded, or it might be consumed for a higher purpose and be elevated. (See Likkutei Amarim, Part I, ch. 7, et al.) In our text, the life-force that had issued from a state of purity and holiness now descends to this nogah state, and can fall even further, as the text proceeds to explain. The benevolence and vitality proceed through the hosts of heaven and those charged over them tM
o every living physical being in this world, even to vegetation.
There is no blade of grass that has no spirit
on High that smites it and commands it:
 Bereishit Rabbah 10:6.
Thus even the sinful and deliberate transgressors of Israel may receive vitality for their bodies and animal souls, exactly as other living beings do, for
They are compared and equal to beasts.
In fact, their nurture is granted them with even greater emphasis and force, 6 A play on GenesiM
s 49:3. as explained in Zohar, Pekudei. Every benevolence and vitality granted mortal man while he commits evil in the eyes of G
d, in deed or speech, or by musing on sin
all issues to him from the chambers of the sitra achara described there in the Zohar.
Man possesses choice, whether he shall derive his nurture from the chambers of the sitra achara or from the chambers of holiness, from whom flow all good and holy thoughts
d has made one thing opposite the other
 7 Ecclesiastes 7:14. ThM
e chambers of the sitra achara derive their vitality from the embodiment within them and the descent within them of the issue of the ten sefirot of nogah comprising
 the Tree of Knowledge
, 8 Before Adam partook of the forbidden fruit, good and evil were distinct. Upon sinning, the demarcation became blurred with no pure good or pure evil in the world. Through his service of G
d, overcoming temptation to sin, for example, man separates good from evil,
 the material world. as kM
nown to the students of Kabbalah.
Jacob is the cord of His inheritance.
 9 Deuteronomy 32:9. The analogy is to a cord whose one end is above and its other end below. When one pulls the lower end, he will move and pull after it the higher end as well, as far as it can be pulled.
The root of the soul of man and its source is in the latter hey, as we have explained earlier. Through his evil deeds and thoughts he
 and draws down the life-force issuing from the hey into the chambers of the sitra acharaM
, as it were, from which he receives his thoughts and deeds. Because he, the sinful person, draws the flow of vitality into the sitra achara, he receives his
 of vitality first. 10 I.e., as stated above,
with even greater emphasis and force.
 This will suffice for the understanding.
Hence the statement, 11 Avot 4:15.
Not within our hands is the reason for either the tranquility of the wicked
in our hands, in this time of exile after the destruction. This is the sense of the
 as it were, His granting benevolent life-force to the chambers of the sitra achara that He despises.
But when the sinner performs the appropriate penance, then he removes from them the life-force he brought to them originally through his deeds and thoughts. By his repentance, he returns the flow issuing from the Shechinah to its proper place.
 returning the latter hey from its state of exile.
d will return those of you who return,
 12 Deuteronomy 30:M
3. meaning with those who return. Our Sages have commented on this verse,
He shall bring back is not said
 to teach us that the Holy One, blessed is He, returns with them from the exiles.
In the true and direct path to the lower teshuvah, returning the latter hey noted above, there are two general elements.
The first is to awaken supreme compassion from the Source of mercy for his spirit ( neshamah ) 1 There are three elements in the sM
oul, and it may be known by any of these names according to the context
 nefesh, ruach, and neshamah. Likkutei Amarim, Part I, ch. 1 describes the
 ( Bereishit Rabbah 14:9; Devarim Rabbah 2:37) notes two more discussed at length in Chasidut
 chaya and yechidah. and divine soul ( nefesh ) that has fallen from a lofty peak, the true Life, into a deep pit, the chambers of defilement and sitra achara. [Divine compassion is] also to be aroused for M
the source [of the soul] in the Source of life, the Name of Havaya, blessed is He.
He shall return to G
d, and He will grant him mercy.
d here, arousing mercies for the life-giving power issuing from His Name, that has descended into the chambers of the impure sitra achara, to give them vitality. This was brought about through the deeds of man, his scheming and evil thoughts.
The king is bound with tresses
 3 Song of Songs 7:6. is interpreted as
 the tresses of the mind
 4 Cf. Tikkunei Zohar 21b; 124b. This is the
Exile of the Shechinah,
The auspicious time for this arousal of mercies is Tikkun Chatzot, the midnight prayers, as stated in the Siddur, in the Note; 5 Siddur Im Dach 151c (Kehot, 1965). see there at length. We find there,
The crown of our head is fallen; woe to us, for we have sinned.
 6 Lamentations 5:16.
Therefore the Holy One is called the
 in Pirkei Hechalot, 7 Ch. 18. as R. Moshe CordM
overo wrote, for there is no humiliation deeper than this. Especially when a thoughtful person meditates on the greatness of the Infinite, who encompasses 8 See On Learning Chassidus, Explanatory Notes. all worlds and permeates all worlds, each person according to the range of his intellect and understanding, will they be extremely grieved over this.
The second element is to crush and subdue evil, the kelipah and sitra achara, whose entire being is simply grossness and arrogance.
Though you exalt yourself as thM
from there I will bring you down, says the L
 Obadiah 1:4 (cf. Jeremiah 49:16). See Likkutei Amarim, Part I, ch. 27. This crushing and subjugation is to be absolutely to dust, for this is its death and nullification.
Evil is crushed through a broken and shattered heart, a sense of personal unworthiness, repugnance, and so forth. This is described in the Zohar on the verse,
d ( Elokim ) are a broken spirit, a heart broken and shattered
 10 Psalms 51:19. AM
ll animal offerings are dedicated to G
d ( Havaya ), the attribute of mercies. To Elokim, the Name indicating the attribute of justice, no animal offering is brought. Instead the offering is the sundering and removing of the spirit of defilement and sitra achara. This is the meaning of a
How is the spirit of the sitra achara broken? When the heart is broken and crushed
And how is the heart to be broken and crushed? Only a minor part of this can be through mortifications and fasts in ourM
 generations. We cannot fast as did King David. Our Sages remark on the verse,
My heart is a void within me
he destroyed it with fasts. 12 Berachot 61b; Likkutei Amarim, Part I, chs. 1, 13, etc. David utterly destroyed the evil impulse within him.
But the true humbling of the heart, that it be broken and crushed, and the removal of the spirit of impurity and sitra achara, is achieved through being of the
masters of accounts,
 13 Cf. Zohar III:178a. with all the profundity of the minM
d. He must concentrate his intellect and understanding deeply for a period every day, or at night before Tikkun Chatzot, to realize that through his sins he wrought the exile of the Shechinah, as noted above. He will also ponder that he [caused] the uprooting of his spirit and divine soul from the true Life and demeaned it to a place of defilement and death, the chambers of the sitra achara. He must become deeply aware that his soul has become a vehicle for them, receiving from them vitality to endow his body, as nM
Our Sages declared that
The wicked while alive are dead.
 14 Berachot 18b. Their ability to live is derived from the site of death and defilement. (Hence, the verse,
The dead will not praise
 15 Psalms 115:17. is no mockery of the impoverished, 16 Proverbs 17:5. Berachot 18a applies the verse to wearing tefillin in a cemetery, etc., a
mockery of the impoverished
 who cannot perform the mitzvah. G
d forbid. Rather, the reference is to the wicked who, while living, are called dead, foM
r they are confused with alien thoughts while in their wickedness and do not desire repentance, as is known.)
One who has never violated a sin of excision or a sin incurring death by divine agency, for example, vain emission and the like, but other, less severe sins, nonetheless suffers a defect in the spirit and divine soul, as in the analogy of the defects and severance of the fine strands of cord, as noted above: Through an accumulation of sins, there can eventually be a defect as grave as from one prohibition M
involving excision or death. This would be true even when a single sin is repeated numerous times.
The prophet compares sins to a cloud that dims the light of the sun.
I have wiped away your transgressions like a cloud
 17 Isaiah 44:22. A discourse on this verse by Rabbi Menachem Mendel (1789-1866), author of Tzemach Tzedek, has been translated as a Supplement to The Tzemach Tzedek and the Haskalah Movement, p. 100. The reader is warmly urged to study that discourse, for it treats much of the material in thisM
 chapter of Iggeret Hateshuvah. It was originally delivered before Jewish soldiers in the Czarist army in 1843 (ibid. p. 55).
these are the grave sins [that are barriers] between the interior of the power flowing forth from G
d and the divine soul. This barrier is like the separation of a thick cloud that stands between the sun and the earth with its inhabitants.
And like a cloud your sins
these are the lesser sins that man tramples under heel, 18 Avodah Zarah 18a; Rashi on Deuteronomy 7:12. sins that M
separate as does a thin and wispy cloud.
In the illustration, if one obscures the sunlight streaming through a window with many fine and lacy curtains, they will darken as much as one thick curtain will, and even more. Exactly so is the parallel, with all those sins that man tramples indifferently, and certainly those well known from the words of our Sages to be actually like idolatry, immorality, and bloodshed.
Examples of these are sins like ignoring the needy 19 Cf. Avot 5:13.
Beware lest there be in youM
r heart something beliyaal (unworthy)
 20 Deuteronomy 15:9. Beliyaal is used in reference to idolatry
. 21 Berachot 31b. Or talebearing, 22 Cf. Shabbat 33; Bava Batra 164b; Erchin 15b. the evil tongue that is equated with idolatry, immorality, and bloodshed. The vile-tempered 23 Cf. Shabbat 105b; Avot 2:10. is like the idolatrous, and so is the arrogant. 24 Sotah 4b. There are many such described in the Talmud. Torah study equals them all, 25 Mishnah, Peah 1:1. as our Sages assert,
 26 See above, ch. 1 and note 18.
For this reason the order of Kriat Shema at the bedside includes acceptance of the four executions of the Court
. Besides, according to the mystical interpretation of sod, impairing the yud of the Name of Havaya is like incurring lapidation; impairing the hey is like incurring burning; impairing the vav is like incurring the sword; and the latter hey is like incurring strangulation. Neglecting the Shema impairs the yud, and tefillin the hey, tzitzit the vav, and prayM
From this the intelligent, thoughtful person can infer for other sins and transgressions, and for neglect of Torah, which equals them all.
After deeply considering all this, he can truly plead, from the innermost heart,
In Your great mercies, wipe away my sins
 1 Psalms 51:3. By then his heart is thoroughly impressed with the pathetic state of the spark of divinity within him, and above, as noted. This plea is to arouse supreme mercies, of the Thirteen Attributes of M
Compassion, 2 Cf. Exodus 34:6-7. The Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, has made this observation: The original verse (Exodus 34:7) quoted here includes the word
 the unintentional sin, as well as the other two, intentional sins. Iggeret Hateshuvah omits this one word. The reason for the omission is that in our text the Thirteen Attributes of Compassion are called forth to
correct all defects,
 referring to deliberate sins for which no offering is provided. Supreme mercies alonM
e can avail the sinner. The chataah, unintentional sin, does have the chatat offering and is commuted without calling upon
 mercies. On the other hand, the verse describing the Thirteen Attributes does include chataah because of the following words
He cleanses, and cleanses not,
 meaning that He forgives those who return, but not the recalcitrant, as our text will shortly note. Even for unintentional sins, the verse declares,
 is required ( Likkutei Sichot, vol. 4, p. 1058, note 14).M
 which come from the will of the Supreme One, blessed is He, symbolized in the
 atop the yud, far transcending the flow issuing from the letters of His Name.
Because of their lofty origin these Attributes of Compassion correct all defects, as in the passage,
He bears sin and transgression, and cleanses.
 2 With this awakening of mercies following the contrition, there is no further nurture for evil and sitra achara from the life-force emanating from the lower hey, as noted. (The latter hey returns M
to its proper place, united as before with the yud-hey-vav. This will suffice for the knowing.)
 of the hey above, so, too, below in the divine soul within man, no more do
 3 Isaiah 59:2. It is said,
those who come back to Him, 4 Yoma 86a. to lave and cleanse their souls of the soiled garments, the
 that the Talmud describes as
Whoever commits one transgression in this world, it enveloM
ps him and precedes him for the Day of Judgment.
s good works precede him in the World to Come, and his sins envelop him.
After the cleansing spirit passes over and purifies them, then their souls are enabled to return unto G
d Himself, literally, to ascend the greatest heights, to their very source, and cleave to Him with a remarkable unity. This is the original unity, the ultimate in union, that existed before the soul was blown by the breath of His mouth to descend and be incorporated within the bodyM
 of man. (To illustrate this unity: before one exhales, the breath is united with the person; he and his breath are not separable yet.) This is the perfect return, teshuvah.
This state of unity and this return are called teshuvah ilaah, the superior return, that follows teshuvah tataah, the inferior return. The Zohar, in Raaya Mehemna on Nasso, explains that teshuvah ilaah is being occupied with Torah study in reverence and fear of the Holy One
, for this is ben yud-hey
. 6 As noted earlier, yud or M
chochmah is the germ of the idea and hey or binah is its amplification and development. In binah there is the beginning of an emotive response to the intellectual comprehension, even before the emotions are actually manifest. This state of
 love and fear is ben yud-hey, the
 of intellect, the same Hebrew letters as binah. (Here, the superiority of the penitent over the perfectly saintly, as the Zohar states in Chayei Sara, is that
they draw upon themselves with a more intense lonM
ging of the heart, and with greater forcefulness, to approach the King
) 7 Zohar I:129b; Berachot 34b.
The explanation of this subject is discussed frequently in Zohar and Tikkunim : Binah is the superior teshuvah
The mother crouching over the chicks
 1 Deuteronomy 22:6. Binah is the
 or as the verse has it, the
These emotions are man
s creations, the product of his efforts. They are results of intellectual endeavor, noM
t gift or heritage. He is to meditate profoundly and with concentration on the greatness of G
d, and through his intellectual comprehension arouse a sense of intellectual reverence and love on rational grounds. This love is that of the verse,
 2 Deuteronomy 30:20. He will not be content with the endowed, 3 See Likkutei Amarim, Part I, ch. 44, etc., and Part II, pp. 284-286, on the concealed and created love. latent love alone
. So, too, with fear M
d, and terror or shame
as is known. This is the import of
The mother crouching over the chicks
Ahavah, love, is primarily the cleaving of spirit to spirit, as
He kisses me with the kisses of his mouth
 4 Song of Songs 1:2. as is known. This cleaving of spirit is the meaning of
 5 Deuteronomy 6:5. with every aspect of your soul, with intellect, emotions, and their garbs of thought, speech, and deed. All cleave to Him.
s emotional faculties are bound up witM
 6 Jerusalem Talmud, Peah 1:1; Sotah 14a; Shabbat 133b; Maimonides, Hilchot Deot 1:5, 6.
s intellect adheres to His intellect and wisdom, assiduous Torah study, for
Torah issues from Wisdom.
s thought is devoted to G
s, and his speech is the word of G
d, the halachah, 8 Cf. Shabbat 138b. as in the passages,
I have placed My word in your mouth,
 9 Isaiah 51:16. and
My words that I have placed in your mouth.
s deeds shall be works of charity, to revive the spirit of the fallen, 11 Ibid., 57:15. thus cleaving to G
 12 Exodus 20:11. as is known elsewhere.
This is the cleaving of spirit to spirit
the ultimate attachment and union as a result of love
. Since the violation of the covenant through wasteful emission, to say nothing of stark immorality or unions prohibited by Torah or the Sages (for the words of the Sages are more grave
), 13 Cf. Berachot 4M
b; Eruvin 22b; Sanhedrin 88b. causes a blemish in the mind, therefore his rectification is that he occupy himself with Torah that derives from chochmah.
In Tanna Dvai Eliyahu we find,
A man commits a sin and is liable to death before the Almighty, what shall he do and live? If he was accustomed to studying one page, he shall study two, to studying one chapter, he shall study two chapters
 This parallels the illustration of the cord severed and then reknotted
the place of the knot is so much thicker thanM
 the unaffected portion. So it is with the
cord of His possession.
This is the meaning of the verse,
With kindness and truth is sin forgiven
 14 Proverbs 16:6. and
 15 Cf. Berachot 5b.
Similarly, the sin of the house of Eli will not be atoned by sacrifices and offerings, 16 Cf. I Samuel 3:14. but will be pardoned through Torah and good deeds, as explained in Rosh Hashanah, end of ch. 1. 17 18a.
This superior form of teshuvah, the cleaving M
of spirit to spirit through intellectual study of Torah and physical performance of acts of kindness, is in a mode of a flow from Above
so that the word of G
d shall actually be in his mouth, as in
I place my words in your mouth,
 1 Isaiah 51:16. and
His right hand embraces me
 2 Song of Songs 2:6. because of man
s acts of kindness since
kindness is the right arm
 3 Tikkunei Zohar, Introduction.
But the mortal man must move from stage to stage, ascending gradually until he attains this supM
erior teshuvah and cleaving of spirit to spirit. He ascends through the heart
s devoted prayer, particularly during Shema and its blessings, that he might in perfect truth say,
with all your heart and with all your soul
 4 Deuteronomy 6:5. Similarly,
These words shall be
you shall speak of them
 5 Ibid. vs. 6-7, The word of G
d must truly be in his mouth, and
 Cf. Berachot 5b. Similarly, to perform all the mitzvot, for
as sanctified us with His commandments.
This sanctification is identical with
You are sanctified to me.
 7 Kiddushin 5b; formula declaring betrothal. This is the highest degree of sacredness, an expression of separation and apartness, that cannot be contained within Creation since
all are considered as naught before Him.
 8 Zohar I:11b. This sacredness attains to the state of encompassing all worlds, the will of the Supreme One, blessed is He
, as discussed in Likkutei Amarim, ch. 46.
9 I.e., the Shemonah Esrei ( Amidah ), the fulfillment of the mitzvah of prayer. again we say,
 10 Psalms 25:1. that spirit cleave to spirit all through the day
. All this is brought about through meditation on the greatness of the Infinite, concentrating the mind deeply in the two blessings preceding Shema and in Pesukei d
Zimra, 11 The Verses of Praise drawn mainly from the Psalms, which expound on G
s greatness as Creator, the beauty and magnitude of His works. ThM
en in the blessings before Shema we recount the exalted fervor of the angels, their reverence and love of G
d. These are introductions to Shema and the Shemonah Esrei ( Amidah ) following. as is known. 12 See Likkutei Amarim, Part I, ch. 49.
Since the prayer is the state of teshuvah ilaah, the higher return, it must be preceded by teshuvah tataah, the lower return. This is what the Sages intended in the Mishnah, 13 Berachot 30b.
One should not stand up to pray except from a state of awe.
 This is the state of teshuvah tataah, to arouse divine compassion, as noted above, 14 Ch. 7. and as the Talmud infers from the passage,
At the same time we must note the Baraita 16 Berachot 31a. there,
One should not stand up to pray except from a state of joy.
 In our bereaved generation, when not all are capable of turning their hearts instantly from the extreme of humility to joy, it is advised that the time for teshuvah tataM
ah be designated at Tikkun Chatzot, as noted above. 14 Whoever cannot do this nightly should maintain an absolute minimum of once every week, before Shabbat. It is known to the knowledgeable that Shabbat is on the order of teshuvah ilaah, and the very letters of the word Shabbat 17 Bereishit Rabbah 22. spell tashev, as in,
 18 Psalms 90:3. On Shabbat all the worlds ascend to their source
. The Shabbat prayer particularly is on the order of teshuvah ilaah. This will suffice for the intelligentM
(We can now understand the verse,
Return to Me, for I have redeemed you.
 19 Isaiah 44:22. Since
I have wiped away your sins like a cloud
 20 First half of verse, ibid.
removing the sitra achara, and
 from evil through the arousal of the Supreme Compassion following the initiative taken by man below in his teshuvah tataah, as explained above
with teshuvah ilaah.)
This subject, harboring [contrary emotions] simultaneously in M
the state of teshuvah tataah as explained, and gladness as well, has already been discussed in Likkutei Amarim, end of ch. 34. It has been illuminated by the Zohar, 1 II:255a; III:75a.
Joy is lodged in one side of my heart
 Joined to this is the faith and confidence, the heart being firm and certain in G
d that He desires goodness, 2 Micah 7:18. and is gracious and merciful 3 Nehemiah 9:17. and generously forgiving 4 Cf. Isaiah 55:7. the instant one pleads for forgiveness and atonemM
According to Your great mercies wipe away my sins; cleanse me, purify me, wipe away all my sins
) 5 Psalms 51:3, 4, 11. Not the faintest vestige of doubt dilutes this absolute conviction.
For this reason, in every Shemonah Esrei, the moment we plead,
rd, gracious One, who pardons abundantly.
 Without the certainty of pardon this would be a case of doubtful blessing, which we do not recite lest it be a blessing in vain. 6 Berachot 33a.M
 But there is no doubt here whatsoever, for we have asked,
Pardon us, forgive us.
 Furthermore, were we not to repeat our transgressions we would be immediately redeemed, 7 Cf. Sanhedrin 976. in accordance with the blessing we recite,
rd, Redeemer of Israel.
Even by human standards this certainty of pardon is legitimate. One must forgive as soon as he is asked for pardon. He must not be cruel and vindictive, even when one mutilates another, as we find in Bava Kama, 8 92a. end of ch.M
 8. If one has asked his fellow for forgiveness three times and has been rebuffed, he need not apologize further.
When King David 9 II Samuel 21. asked the Gibeonites to forgive King Saul who had killed Gibeonites, they refused to pardon him. David decreed that they shall not enter the Congregation of G
. See Yevamot, end of ch. 8. 10 78b and 79a.
As a divine trait, forgiveness is as swift, and infinitely more so.
The praise and blessing addressed to G
gracious One, who pardons abM
 emphasizes the word marbeh,
 implying multiplicity. In Ezra 11 The reference is not to the term but to the concept; see explanation by the Lubavitcher Rebbe in Shiurim B
Sefer HaTanya, p. 1212 ff. [too], we find that G
 It is characteristic of men that if one injures another and asks his pardon, which is granted, and then repeats the misdeed, it becomes more difficult to grant pardon again, and certainly a third and fourth time.
But by the standard of G
d, there is no difference between once and a thousand times. Pardon is a manifestation of the attribute of mercy. Divine attributes are not bounded and finite; they are infinite as in the verse,
For His mercies have not ended.
 12 Lamentations 3:22. In terms of infinity, there is no difference whatsoever between a small number and a large one. Before Him all are considered as naught, 13 Cf. Daniel 4:32. and He makes equal the small and the great
. 14 Liturgy, High Holiday Musaf, V
He removes our sins every year.
 15 Liturgy, Yom Kippur Amidah. All the sins confessed in the Al Chet annually, though repeatedly violated, are again confessed on Yom Kippur in the coming year, and so on always.
 is not necessarily a yearly pardon, for three times every day we pronounce,
Blessed are You, O G
d, gracious One, who pardons abundantly.
the prayers were introduced in place of the daily sacrificial offerings.
 16 Berachot 26a. The daily morning offeM
ring was to atone for the sins of the previous night, and the regular evening sacrifice atoned for the sins of the past day, and so on day by day constantly.
 means only that Yom Kippur atones for the grave sins, while the regular offerings, the olah, atoned only for violations of positive commands. 17 See ch. 2 above. In our time, prayer with repentance replaces offerings, as noted above.
But this is not an attitude of
I will sin and later repent.
 18 Yoma 85a. That is relevant only if while M
committing the sin he could have overcome his impulse to evil, but depended in his heart on repenting later. Since the opportunity to repent caused him to sin,
He is not granted an opportunity
 18 And even then, he is not granted an opportunity. But if he pressed forcefully and overpowered his evil impulse and did repent, then his repentance is accepted. 19 Yoma 87a; Shulchan Aruch, Orach Chaim 606:1.
But we who plead daily,
 preface that prayer with
bring us back to You in wholeheartedM
 that is, that we revert no more to folly. On Yom Kippur too we ask,
May it be Your will that I sin no more.
 20 Liturgy, Confession Prayers. For us opportunity is granted, freely, as our Sages teach,
Whoever comes to purify himself is given assistance.
 21 Shabbat 104a. Whoever comes, as soon as he comes, and the pardon and forgiveness are also granted forthwith.
My sin is before me always
 22 Psalms 51:5. does not imply that one ought constantly to be melancholy, humiliated, G
orbid, for a following verse declares,
Let me hear gladness and joy
and the free spirit shall uphold me
 23 Psalms 51:10, 14. He ought all his days experience teshuvah ilaah, which is marked by great joy, as we noted above.
 is the term negdi, as in
 24 II Samuel 18:13. and
 Mineged around the Tent of Assembly shall they camp.
 25 Numbers 2:2. Rashi defines the term as
 The intention of our verse is merely that his heart does not become haughty,M
 26 Cf. Deuteronomy 17:20. that he be of humble spirit before all men, 27 Cf. Avot 4:10 and 4. for the remembrance is between his eyes 28 Cf. Exodus 13:9. that he has sinned before G
In fact, as far as gladness is concerned, the remembrance will be especially effective in encouraging happiness in the face of whatever misfortunes threaten to overtake him, whether from Heaven or caused by man, whether in speech or in deed. (This constant awareness of one
s sins is good counsel to be immune to anger or any sorM
.) The Talmud 29 Shabbat 88b.
they are meant in the verse:
Those who love Him (shall be) like the sun rising in full strength
Those humiliated who do not humiliate in turn, who hear their insult and do not retort, who perform out of love and are happy in affliction
 Whoever passes over his feelings, all his sins are passed over. 30 Rosh Hashanah 17a.
The reason for happiness in the afflictions of the body 1 Quoted end of last chapteM
r. is that they are a great and potent favor for the sinning soul to cleanse it in This World and to redeem it from purification in the next. (This is particularly true in our generations, when it is not possible to fast
in accordance with the prescriptions in the penances of the Arizal 2 See above, ch. 2, note 9.
as imperative for the cleansing of the soul, to rescue it from cleansing in Gehinom.)
Nachmanides, in his Introduction to the Commentary on Job, writes that even the sufferings of Job for seventy yeM
ars have absolutely no comparison to the suffering of a soul even briefly in Gehinom, for [physical] fire is one sixtieth
 Berachot 57b. It is only that the world is built by kindness, 4 Psalms 89:3. and through mild suffering in This World one is saved from severe judgments in the Coming World.
The movement of a shadow on earth of a few inches equals the sun
s movement in the heaven of thousands of miles
. Infinitely more so is this true in the parallel, in the descent of theM
 worlds, from the most exalted heights until this physical world. We see this in the Zohar
s comments on the subject of the elevation of the higher worlds as a result of the initiative taken by man below. The Zohar describes the effects of the offering of one fowl, a dove or pigeon, or a handful of meal, on the altar. Such are the effects of all the mitzvot of performance, as known from the Arizal.
This too is our Sages
 comment on the verse,
Sanctify yourselves, and you shall be holy
 5 Leviticus 11:44. M
man sanctifies himself only a little below, and he becomes sanctified in great measure from above
. 6 Yoma 39a. (It was noted above 7 Ch. 10. in reference to
Who sanctified us with His commandments
s sanctification through mitzvot is bound up with the Infinite, that] encompasses all worlds
Precisely so is it in reference to reward and punishment, as our Sages 8 Avot 4:2. say,
The reward of a mitzvah is a mitzvah
 as discussed elsewhere. This knowledge is elementary to the LOunderstanding, and those with intelligence in this matter will discover good.
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Part II; Shaar HaYichud VehaEmunah
LIKKUTEI AMARIM 1 Collected Discourses. For an introduction to this part of the Tanya, see Addendum, p. a. PART TWO
Called 2 The following is the author
s introduction which is called Chinuch Kattan. The complete work is referred to as Shaar Hayichud VehaEmunah.
Compiled from books and from Sages, exalted saints, whose souls are in Eden. Based on the first section of the Recitation of the Shema. 3 The Shema consistsM
 of three sections of the Torah: Deuteronomy 6:4-10, 11:13-22, and Numbers 15:37-42. Following the first verse of the first section, our Sages instituted the recital of the verse, Blessed be the name of the glory of His kingdom for ever and ever. See Pesachim 56a.
Educate the child according to his way, even when he will be old he will not depart from it.
 4 Proverbs 22:6. Since it is written
According to his way,
 it is understood that it is not the path of perfect truth, hence of what merit is it that M
Even when he will be old he will not depart from it?
It is well-known that fear (awe) and love are the roots and foundations of the service of G
d. 5 Cf. Commentary on Maimonides
 Hilchot Yesodei HaTorah 2:10; Reishit Chochmah, beg. of Shaar HaAhavah ; Rabbi Schneur Zalman, Shulchan Aruch, Hilchot Talmud Torah 4:6. Fear is the root and basis of
Turn away from evil,
 6 Psalms 34:15; i.e., the fulfillment of the negative injunctions. and love
 7 Ibid. and the observance of all thM
e positive commandments of the Torah and the Rabbis, as will be explained in their proper place. 8 Likkutei Amarim, Part I, chs. 4, 41. Originally, Rabbi Schneur Zalman intended to arrange Shaar Hayichud VehaEmunah before the first part of Likkutei Amarim ; hence the future tense. See Hearot V
Tikkunim (below, p. 792). (The commandment of educating a child includes also [training in the performance of] the positive precepts, 9 I.e., in addition to the negative precepts. Therefore we are to educate a child in the M
d which will be the inspiration for the performance of all the commandments. as is stated in Orach Chaim, section 343. 10 See Commentators ad locum and Rabbi Schneur Zalman, Shulchan Aruch, Orach Chaim 343:2-3. )
Concerning the love [of G
d] it is written at the end of the portion Ekev,
Which I command you to do it, to love G
 11 Deuteronomy 11:22. It is necessary to understand how an expression of doing can be applied to love, which is in the heart.
The explanation, however, iM
s that there are two kinds of love of G
d. One is the natural 12 Cf. Likkutei Amarim, Part I, ch. 19. yearning of the soul to its Creator. When the rational soul prevails over the grossness [of the body], 13 The natural yearning of the soul can manifest itself only after the soul has freed itself of all the influences of the material body in which it is clothed. This may be attained by relinquishing all tendencies toward the gratification of gross material desires and seeking only the service of G
d subjugates it, then [the love of G
d] will flare and blaze with a flame which ascends of its own accord, and will rejoice and exult in G
d its Maker and will delight in Him with wondrous bliss. Those who merit this state of ahavah rabbah (
 love) are the ones who are called tzaddikim 14 Sing. tzaddik,
perfectly righteous,
 one whose innate evil nature has been converted to actual goodness and who is motivated by pure love of G
d. Cf. Likkutei Amarim, Part I, ch. 10. as it is written,
 15 Psalms 97:12. Yet, not everyone is privileged to attain this state, for it requires a very great refinement of one
s physical grossness, and in addition a great deal of Torah and good deeds in order to merit a lofty neshamah which is above the level of ruach and nefesh, 16 The human soul comprises three grades: nefesh (vitality), ruach (spirit), and neshamah (soul). Nefesh is the lowest category of the three and is the vitality and life-force of the body. Ruach is the spiritM
ual faculty which vivifies man
s emotion attributes and is the seat of the moral qualities. Neshamah is the most lofty and sublime of the three and is the Divine force which vivifies the human intellect, as it is written,
The neshamah of the Almighty gives them understanding
 (Job 32:8). It is the most refined innermost spark of the soul and therefore the most divine part of man
s being. Nefesh is granted to all men; ruach may be acquired through the merit of observing the precepts of the Torah; but to reaM
lize neshamah, one must completely purify his physical coarseness. Cf. Zohar I:81a, 206a; II:141b; III:70b; Bereishit Rabbah 14:9; Shaloh 1, 9b. as explained in Reishit Chochmah, 17 A popular ethico-kabbalistic work by Rabbi Eliyahu de Vidas, disciple of Rabbi Moshe Cordovero; completed in 1575. Shaar HaAhavah. 18 Ch. 3.
The second is a love which every man can attain when he will engage in profound contemplation in the depths of his heart on matters that arouse the love of G
d which is in the heart of every JewM
. 19 There is an innate, hidden love in the heart of every Jew which is an inheritance to us from the Patriarchs. See Likkutei Amarim, Part I, chs. 18, 44. Whether [he contemplates] in a general way
that He is our very life, 20 Cf. Deuteronomy 30:20. and just as one loves his soul and his life, so will he love G
d when he will meditate and reflect in his heart that G
d is his true soul and actual life, as the Zohar 21 III:67a, 68a. See Likkutei Amarim, Part I, ch. 44. comments on the verse,
 22 Isaiah 26:9. or in a particular way
when he will understand and comprehend the greatness of the King of kings, the Holy One, blessed is He, in detail, to the extent that his intellect can grasp and even beyond.
Then he will contemplate G
s great and wondrous love to us to descend to Egypt, the
obscenity of the earth,
 23 Genesis 42:9. See Yalkut Shimoni, ad loc.; Kohelet Rabbah 1:4. to bring our souls out of the
 24 Deuteronomy 4:20; I Kings 8:51; Jeremiah 1M
1:4. This concept is more fully explained by Rabbi Schneur Zalman in Torah Or, Yitro 74a ff. which is the sitra achara, 25 Lit.,
 the opposite of holiness. A frequent metaphor in Kabbalistic and Chasidic literature to denote the forces of evil. may the All-Merciful spare us, to bring us close to Him and to bind us to His very Name, 26 With the Giving of the Torah on Mount Sinai, for through the Torah the souls of Israel are bound to Him; and the Torah is His Name, as it is stated in Zohar II:90M
b; III:73a; etc. and He and His Name are One. 27 Ibid. II:90b. That is to say, He elevated us from the nadir of degradation and defilement to the acme of holiness and to His infinite greatness, blessed be He. Then,
As in water, face reflects face,
 28 Proverbs 27:19.
so does the heart of man to man.
 I.e., the love of one man for another awakens a loving response toward himself in the heart of his friend. How much more so will reflection upon the manifestation of G
s love toward us inspire love fM
or Him. love will be aroused in the heart of everyone who contemplates and meditates upon this matter in the depths of his heart
d with an intense love and to cleave to Him, heart and soul, as was explained at length in its place. 29 Likkutei Amarim, Part I, ch. 46.
It is this love which Moses, our teacher, peace unto him, wished to implant in the heart of every Jew, in the section
 30 Deuteronomy 10:12. with the verse,
Behold, the heavens belong to G
e below, ch. 1, n. 5.
only in your fathers did He delight
you shall circumcise
[Therefore] you shall love
 32 Deuteronomy 10:14-11:1. Hence he concluded his words concerning this love
Which I command you to do it,
 33 Ibid. 11:22. which is love that is produced in the heart through the understanding and knowledge of matters which inspire love. And this he had commanded previously [in the verse]:
And these words, which I command you this day, shall be upon your heart
bid. 6:6. so that through this [meditation] you will come to love G
d, as is stated in the Sifrei on this verse.
Thus, there can be applied to this second type of love an expression of charge and command, namely, to devote one
s heart and mind to matters which stimulate love. However, an expression of command and charge is not at all applicable to the first kind of love which is a flame that ascends of its own accord. Furthermore, it is the reward of the tzaddikim to savor of the nature of the World to Come inM
 this world. That is the meaning of the verse,
I will give you the priesthood as a service of gift,
 35 Numbers 18:7. The priesthood symbolizes the state of Ahavah Rabbah which is granted as a Divine gift to the perfectly righteous. Hence it is within the reach of every Jew and is not limited to those born of the priestly class. Cf. Maimonides, Hilchot Shemitah veYovel 11:13. as will be explained in its proper place. 36 See Likkutei Amarim, Part I, chs. 14, 43; Iggeret Hakodesh, Epistle 18.
 familiar with the esoteric meaning of Scripture know [the explanation of] the verse,
For a tzaddik falls seven times and rises up again.
 37 Proverbs 24:16. For further elaboration of this subject see Rabbi Hillel of Paritch, Pelech Harimon, Bereishit, Hosafot p. 302 (Kehot, 1954). Especially since man is called
 38 Cf. Zechariah 3:7. See also Torah Or, Vayeshev 30a-d; Rabbi Schneur Zalman, Likkutei Torah, Bechukotai 45a; Shelach 38d ff. Man has been endowed with an unrestricted capacity for spiriM
tual progress. All other creatures have a prescribed level which they cannot surpass. and not
 he must ascend from level to level and not remain forever at one plateau. Between one level and the next, before he can reach the higher one, he is in a state of decline from the previous level. 39 See Pelech Harimon, loc. cit. Yet, it is written,
Though he falls, he shall not be utterly cast down.
 40 Psalms 37:24. It is considered a decline only in comparison with his former state, and not, G
d, in comparison with all other men, for he is still above them in his service [of G
d], inasmuch as there remains in it an impression of his former state. The root of his service, however, is from the love of G
d to which he has been educated and trained from his youth before he reached the level of tzaddik. This, then, is the meaning of
Even when he will be old
 And the first thing which arouses love and fear, and their foundation, 41 The root and foundation of the observance of all the positive and M
negative precepts are love and fear of G
d, as explained above. And the basis of love and fear is faith. Thus, ultimately, faith is the foundation of the observance of the commandments. See Likkutei Amarim, Part I, ch. 33. is the pure and faithful belief in His Unity and Oneness, may He be blessed and exalted.
SHAAR HAYICHUD VEHAEMUNAH 1 Portal of Unity and Belief. Let us understand [at least] in a small measure the statement in the Zohar 2 I:18b. The Zohar is the most basic Kabbalistic woM
rk consisting of the mystical interpretation of the Pentateuch. It was written by Rabbi Shimon bar Yochai in the Mishnaic period. that Shema Yisrael
 3 Deuteronomy 6:4.
 is y ichudah ilaah (
) and Baruch Shem Kevod Malchuto Leolam Vaed 4
Blessed be the Name of the glory of His kingdom for ever and ever.
 is yichudah tataah (
Know this day and take to your heart that Havaya is Elokim (G
rd) 5 The Ineffable Name
 of four letters, Y-H-V-H
is pronounced in conversation Havaya. The prescribed traditional reading in Scripture and prayer is Ad-nay. Hence, the usual English rendition of L
rd. However, the name Havaya refers to G
d the Infinite, transcending creation and nature, omnipresent, omnipotent, and omniscient. Therefore, it is here translated
 The name Elokim emphasizes G
s justice and rulership (see Rashi
s commentary, Genesis 2:5, 6:2), therefore it is translated
d. The original Hebrew readings of both names, rather than their translations, are retained throughout this text as their definition and explanation form a basic part of this treatise and are fully explained in chs. 4 and 6, below. in the heavens above and upon the earth below; there is no other.
 6 Deuteronomy 4:39. This requires explanation. For would it occur to you that there is a god
 in the waters beneath the earth that it is necessary to negate it so strongly [as to say,] M
 7 A simple negative statement would suffice to repudiate the absurd polytheistic notion of a deity inhabiting the waters. Obviously, the emphasis upon the importance of meditation and contemplation that
 points to a rejection of something far more subtle. The answer to this question will be found in ch. 6. The first five chapters give the reader sufficient background to understand it.
rd, Your word stands firm in the heavens.
alms 119:89. The Baal Shem Tov, 9 Rabbi Yisrael Baal Shem Tov (1698-1760), founder of the Chasidic movement. of blessed memory, has explained that
 which you uttered,
Let there be a firmament in the midst of the waters
 10 Genesis 1:6. these very words and letters 11 I.e., the Divine creating forces which bring everything into existence ex nihilo. See below, ch. 11, for a full explanation of this concept. See also Likkutei Amarim, Part I, chs. 20-22. stand firmly forever within the firmamentM
 of heaven and are forever clothed within all the heavens to give them life, as it is written,
d shall stand firm forever
 12 Isaiah 40:8. and
His words live and stand firm forever
 13 Cf. Liturgy, Morning Prayer, Blessing after the Shema. For if the letters were to depart [even] for an instant, G
d forbid, and return to their source, all the heavens would become naught and absolute nothingness, and it would be as though they had never existed at all, exactly as before the utteraM
Let there be a firmament.
And so it is with all created things, in all the upper and lower worlds, and even this physical earth, which is the realm of the silent (inanimate). 14 Life on our earth is generally classified into four
 inanimate world, such as water, earth, etc.; Tzomeach
 vegetable or plant life; Chai
 living or animal life; Medaber
 the speaking or human realm. If the letters of the Ten Utterances 15
The world was created by meaM
ns of Ten Utterances.
 In the narration of the Creation in the first chapter of Genesis, the words
 occur nine times. The first word of the chapter, Bereishit (In the beginning), indicates the first Divine utterance of command which created the heavens, as it is written,
d the heavens were made
 (Psalms 33:6). Cf. Rosh Hashanah 32a; Bereishit Rabbah 17:1; commentaries on Avot, ad locum. See also Maharsha, Rosh Hashanah, loc. cit. by which the earth was created M
during the Six Days of Creation were to depart from it [but] for an instant, G
d forbid, it would revert to naught and absolute nothingness, exactly as before the Six Days of Creation.
This same thought was expressed by the Arizal 16 Rabbi Yitzchak Luria Ashkenazi, of blessed memory (1534-1572)
in Etz Chaim, Shaar Man U
Mad, Section 3. when he said that even in completely inanimate matter, such as stones or earth or water, there is a soul and spiritual life-force
that is, the enclothing of the
 17 In contrast to the Divine
 supernal worlds come into being. See below, ch. 11. of the Ten Utterances which give life and existence to inanimate matter that it might arise out of the naught and nothingness which preceded the Six Days of Creation.
Now, although the name even (stone) is not mentioned in the Ten Utterances recorded in the Torah, nevertheless, life-force flows to the stone through combinations and substitutions of the letters which are M
two hundred and thirty-one gates,
 18 Phrase used to denote the doctrine of
combination of letters
 in all its aspects. Specifically, it refers to the arrangement of the twenty-two letters of the Hebrew alphabet in two-lettered combinations which yield a total of 462 combinations (22 x 21). Of these, half are the exact reverse of the other half, e.g.,
. Hence, there are 231 two-lettered combinations in direct order and the same number in reverse order. CombinationM
s of groups of three or more letters would, of course, yield a greater number of combinations. Combining the letters in this way involves only the arrangement of the same letters in a different order. According to certain systematic rules, the twenty-two letters may be interchanged and substituted one for another (see below, ch. 7, note 3), and they may subsequently be arranged in various combinations. Thus, the number of combinations is incalculable and gives rise to the multitudinous profusion of created beings. M
either in direct or reverse order, as is explained in the Sefer Yetzirah, 19 Ch. 2:4-5. Sefer Yetzirah is one of the oldest Kabbalistic works. until the combination of the name even descends 20 When rearranging the letters of any word into a new combination, the original thought is obscured. Similarly the rearrangements of the supernal letters into a new combination constitutes concealment and diminution of the original vitality and life-force. Since the name even (like all other things not mentioned in the accountM
 of creation) is a new combination of the letters of the Ten Utterances, it is on a lower level than those specifically mentioned in the process of creation. This is what is meant by the
 of a combination. from the Ten Utterances, and is derived from them, and this is the life-force of the stone.
And so it is with all created things in the world
their names in the Holy Tongue are the very
 which descend, degree by degree, from the Ten Utterances recorded in the Torah, by meansM
 of substitutions and transpositions of letters through the
two hundred and thirty-one gates,
 until they reach and become invested in that particular created thing to give it life.
[This descent is necessary] because individual creatures are not capable of receiving their life-force directly from the Ten Utterances of the Torah, for the life-force issuing directly from them is far greater than the capacity of the individual creatures. They can receive the life-force only when it descends and is progressivelyM
 diminished, degree by degree, by means of substitutions and transpositions of the letters and by gematriot, their numerical values, 21 Each Hebrew letter has its own numerical value, e.g.,
 equals 2, and so forth. Gematria is the calculation of the numerical values of Hebrew words
 equals 13. Gematria represents an even greater descent and diminution of the light and life-force than the combination, substitution, etc., of the Divine letters, for here the relationship between theM
 two words is only a numerical one. See below, end ch. 7. until the life-force can be condensed and enclothed and there can be brought forth from it a particular creature.
And the name by which it is called in the Holy Tongue is a vessel for the life-force 22 Thus, a name is not merely an arbitrary method of distinguishing one person or object from another but is actually related to one
s soul. This elucidates the statement in the Talmud ( Yoma 83b, Tanchuma Hakadum, Bereishit 30) that Rabbi Meir recognized the M
character and nature of a person merely by knowing his name. For further explanation see Likkutei Torah, Behar 41c; Mayim Rabbim 5636, ch. 22; Sefer Hamaamarim 5708, pp. 154-7. condensed into the letters of that name which has descended from the Ten Utterances in the Torah that have power and vitality to create being ex nihilo and give it life forever. For the Torah and the Holy One, blessed is He, are one. 23 Cf. Zohar I:240; II:60a. See also Tikkunim 6, 22. This is more fully explained by the author in Likkutei AM
marim, Part I, chs. 23, 24.
From the foregoing [exposition] the answer to the heretics [is deduced], and the root of the error of those who deny individual Divine providence and the signs and miracles recorded in the Torah is revealed. They err, making a false analogy, in comparing the work of G
d, the Creator of heaven and earth, to the work of man and his schemes. For, when a goldsmith has made a vessel, that vessel is no longer dependent upon the smith, and even when his hands are removed from M
it and he goes away, the vessel remains in exactly the same image and form as when it left the hands of the smith. In the same way, these fools conceive the creation of heaven and earth.
But their eyes are covered [and they fail] to see the great difference between the work of man and his schemes
which consists of making one thing out of another which already exists, 1 In Hebrew: yesh mi-yesh. merely changing the form and appearance from an ingot of silver to a vessel
and the making of heaven and earth, which M
is creatio ex nihilo. 2 In Hebrew: yesh me-ayin.
Indeed, this is an even greater miracle than, for example, the splitting of the Red Sea. For then, G
d drove back the sea by a strong east wind all the night and the waters were divided and stood upright as a wall. 3 Exodus 14:21-22; 15:8. If G
d had stopped the wind, the waters would have instantly flowed downward, as is their way and nature, and undoubtedly they would not have stood upright as a wall, even though this nature of water [to flow downward] is alsoM
 created ex nihilo, for a stone wall stands erect by itself without [the assistance of] the wind, but the nature of water is not so.
[Thus, if for the miracle of the splitting of the Red Sea the continuous action of G
d was necessary] how much more so is it in the creation of being out of nothing which transcends nature and is far more miraculous than the splitting of the Red Sea, that with the withdrawal of the power of the Creator from the thing created, G
d forbid, it would revert to naught and complete nonM
existence. Rather, the Activating Force of the Creator must continuously be in the thing created to give it life and existence. [These Forces] are the
 of the Ten Utterances by which [beings] were created.
And that is the meaning of the verse:
. 4 VeAtah mechaye et kulam,
And You give life to them all.
 Nehemiah 9:6. Read not
, bring into being, i.e., ex nihilo. 5 I.e., the life-force which in every created being not only givM
es it life and vivifies it, but continuously brings it into existence ex nihilo. The verse is thus interpreted, for the phrase
 does not necessarily imply
 as, for example, the soul which gives life to and vivifies the body, yet does not bring it into being. Whereas in Creation the life-force not only vivifies but also creates and must continuously flow into the created being, for without it, it would revert to nothingness. By giving life, He actually creates it ex nihilo. Hence, HM
e constantly renews the existence of the world and all the creatures, creating them anew from nothing at every moment, just as at the beginning of Creation. So, in reality
 are identical. See Pardes, Shaar 6, ch. 8; Reishit Chochmah, Shaar HaKedushah, end of ch. 7; Shaloh, Shaar HaOtiot 48b, 70a. The word
, You, indicates all the letters from alef to tav, 6 The letter alef is the first and tav is the last of the letters in the Hebrew alphabet. and the letter heyM
, 7 The numerical value of hey is 5. See above, ch. 1, note 21. the five organs of verbal articulation, 8 I.e., the larynx, palate, tongue, teeth, and lips. the sources of the letters. 9 The meaning of this verse is that
 create, i.e., the Divine power which issues through the twenty-two letters of the alphabet, indicated in the word Atah. For there could not emerge from G
d, the Infinite, a limited and finite world.
Although He has no bodily likeness 10 Maimonides, Hilchot Yesodei HaTorah 1:7-12; HilchM
ot Teshuvah 3:7; Commentary on Mishnayot, Sanhedrin, ch. 10. yet, Scripture itself ascribes to Him [anthropomorphic terms 11 See below, beginning ch. 10. such as]
 which denote the revelation of the twenty-two Supernal Letters to the Prophets and the enclothing [of the letters] in their intellect and comprehension in the prophetic vision, as well as in their thought and speech, as it is written,
d spoke in me, and His word is upon my tongue,
I Samuel 23:2. as has been explained by the Arizal 13 Rabbi Yitzchak Luria Ashkenazi, of blessed memory (1534-1572). [in Shaar Hanevuah ].
Similar to this is the investment of the letters in created things
d were the heavens made, and by the breath of His mouth all their host
the difference being that [the enclothing of the letters in created beings] is through numerous and powerful descents until [the letters] reach the corporeal [world of] Asiyah ; M
15 World of Action, our physical world
the lowest of all worlds. It is the final stage in the progressive diminution and concealment of the creative force of the Ten Utterances. whereas the comprehension of the Prophets is in [the world of] Atzilut 16 World of Emanation, the highest spiritual world. It is in a state of unity and proximity with G
d and hence transcends human understanding. It is not a new creation, but only the revelation of the previously concealed. as it becomes clothed in the world of Beriah.M
 17 World of Creation, the first creation ex nihilo. It is finite and receives only a radiance of the infinite light of Atzilut, and it may therefore be apprehended by the human mind. Since Atzilut is united with G
d, it is above even prophetic vision until it is veiled and obscured by Beriah. This is still infinitely higher than the light of Beriah itself.
Now, following these words and the truth [concerning the nature of the Creation], every intelligent person will understand clearly that each cM
reature and being is actually considered naught and absolute nothingness in relation to the Activating Force and the
 1 Allusion to Psalms 33:6, quoted above. This does not negate the reality of the universe or imply that the physical world is illusory. What is meant here is that the world does not possess independent existence; its true reality is the Divine force which continuously brings it into being. which is in the created thing, continuously calling it into existence and bringing it M
from absolute nonbeing into being.
The reason that all things created and activated appear to us as existing 2 I.e., self-subsisting. and tangible is that we do not comprehend nor see with our physical eyes the power of G
 which is in the created thing. If, however, the eye were permitted to see 3 In the Time to Come, however, even man
s corporeal eyes will see G
dliness and the Divine force in every created thing. See Isaiah 40:5, 52:8; Rosh Hashanah 31a. Likkutei Torah, BM
echukotai 47c; Likkutei Amarim, Part I, ch. 37. and to comprehend the life-force and spirituality which is in every created thing, flowing into it from
that which proceeds out of the mouth of G
 4 Deuteronomy 8:3; cf. Zohar III:47b. and
 then the materiality, grossness, and tangibility of the creature would not be seen by our eyes at all, for it is completely nullified in relation to the life-force and the spirituality which is within it, since without the spirituality it would be naught aM
nd absolute nothingness, exactly as before the Six Days of Creation. The spirituality which flows into it from
that which proceeds out of the mouth of G
that alone continuously brings it forth from naught and nullity into being and gives it existence. Hence, there is truly nothing besides Him.
An illustration of this is the light of the sun which illumines the earth and its inhabitants. [This illumination] is the radiance and the light which spreads forth from the body of the sun aM
nd is visible to all as it gives light to the earth and the expanse of the universe. Now, it is self-evident that this light and radiance is also present in the very body and matter of the sun-globe itself in the sky, for if it can spread forth and shine to such a great distance, then certainly it can shed light in its own place. However, there in its own place, this radiance is considered naught and complete nothingness, for it is absolutely nonexistent in relation to the body of the sun-globe which is the source M
of this light and radiance, inasmuch as this radiance and light is merely the illumination which shines from the body of the sun-globe itself. It is only in the space of the universe, under the heavens and on the earth, where the body of the sun-globe is not present, that this light and radiance appears to the eye to have actual existence. And here, the term yesh (
) can truly be applied to it, whereas when it is in its source, in the body of the sun, the term yesh (
) cannot be applied M
to it at all, and it can only be called naught and nonexistent. There it is indeed naught and absolutely nonexistent, for there, only its source, the body of the sun, gives light, and there is nothing besides it.
The exact parallel to this illustration is the relationship between all created things and the Divine flow [of the life-force] from the
breath of His mouth,
 which flows upon them and brings them into existence. G
d is their source, and they themselves are merely like a diffusing light and effulgenM
ce from the flow and spirit of G
d, which issues forth and becomes clothed in them and brings them from naught into being. Hence, their existence is nullified in relation to their source, just as the light of the sun is nullified and is considered naught and complete nothingness and is not [even] referred to as
 at all when it is in its source; only beneath the heavens, where its source is not present [can it be called
]. In the same manner, the term yesh (
ed to all created things only [as they appear] to our corporeal eyes, for we do not see nor comprehend at all the source, which is the spirit of G
d, that brings them into existence. Therefore, it appears to our eyes that the materiality, grossness, and tangibility of the created things actually exist, just as the light of the sun appears to have actual existence when it is not within its source.
But in the following, the illustration is apparently not completely identical with the object of comparison. For in tM
he illustration, the source [the sun] is not present at all in the space of the universe and upon the earth where its light is seen as actually existing. Whereas, all created things are always within their source, and it is only that the source is not visible to our physical eyes. [If so], why are they not nullified in their source? To understand this, some prefatory remarks are necessary.
For a sun and a shield is Havaya Elokim.
 1 Psalms 84:12. The explanation of this verse [isM
 is a covering for the sun, to protect the creatures so that they should be able to bear [its heat]. As our Sages, of blessed memory, have said,
In the Time to Come, 2 I.e., the Messianic Era. the Holy One, blessed is He, will take out the sun from its sheath, the wicked will be punished by it
 3 Nedarim 8b. Now, just as the covering shields [i.e., conceals] the sun, so does the name Elokim shield [i.e., conceal] the name Havaya, blessed is He.
The meaning of the name Havaya is
That which brings everything into existence ex nihilo.
 [added to the stem
] modifies the verb, indicating that the action is present and continuous
as Rashi 4 Acronym for Rabbi Shlomo Yitzchaki, the most famous biblical and Talmudic commentator. comments on the verse,
In this manner does Job do
i.e., the life-force which flows at every instant into all things created, from
that which proceeds out of the mouth of G
nd brings them into existence ex nihilo at every moment. For the fact that they were created during the Six Days of Creation is not sufficient for their continued existence, as explained above. 6 Ch. 2.
In the enumeration of the praises of the Holy One, blessed is He, it is written,
 7 Deuteronomy 10:17; Liturgy, Amidah Prayer. (the Mighty), and the like.
 refers to the attribute of chesed (kindness) and the spreading forth of the life-force into all the wM
orlds and created things without end or limit 8 The characteristic of chesed is to bestow boundlessly. so that they shall be created ex nihilo and exist through chesed chinom (gratuitous kindness). And [the attribute of chesed ] is called gedulah (greatness) for it comes from the greatness of the Holy One, blessed is He, in His Glory and Essence, for
d is great and His greatness is unsearchable,
 9 See Psalms 145:3. and therefore, He also causes life-force and existence ex nihilo to issue forth for an unliM
mited number of worlds and creatures, for
It is the nature of the beneficient to do good.
 10 See Chacham Tzvi (Responsa) 18, by Rabbi Tzvi Hirsch ben Yaakov Ashkenazi; Shomer Emunim 2, 14, by Rabbi Yosef Irgas, quoting the Kabbalists.
Now, this attribute [of chesed ] is the praise of the Holy One, blessed is He, alone, for no created thing can create a being out of naught and give it life. 11
Even if all mankind were to gather, they could not create even a small mosquito and vivify it
h 39:14). This attribute is also beyond the cognition of all creatures and their understanding. For it is not within the power of the intellect of any creature to understand and comprehend this quality and its ability to create a being out of nothing and vivify it. For creatio ex nihilo is a matter which transcends the intellect of the creatures inasmuch as it stems from the Divine attribute of gedulah. And the Holy One, blessed is He, and His attributes are a perfect unity, as the Holy Zohar states,
 12 Tikkunei Zohar, Introduction. Cf. Iggeret Hakodesh, Epistle 20. and just as it is not possible for any creature
s mind to comprehend his Creator, so it is impossible for him to comprehend His attributes.
And just as it is impossible for any creature
s mind to apprehend His attribute of gedulah, which is the ability to create a being out of nothing and give it life, as it is written,
The world is built by kindness,
 13 Psalms 89:3. exactly so it is not possible for him to apprehenM
d the Divine attribute of gevurah (might, restraint), which is the quality of tzimtzum (condensation, contraction, concentration) and restraint of the spreading forth of the life-force from His [attribute of] gedulah preventing it from descending upon and manifesting itself to the creatures, to give them life and existence in a revealed manner, but rather with His Countenance concealed. 14 See Likkutei Amarim, Part I, ch. 22. For the life-force conceals itself in the body of the created being and [it appears] as thM
ough the body of the created being has independent existence and is not [merely] a spreading forth of the life-force and spirituality
as the diffusion of the radiation and light from the sun
but an independently existing entity.
Although, in reality, it has no independent existence, and is only like the diffusion of the light from the sun, nevertheless, this [concealment] is the very restraining power of the Holy One, blessed is He, Who is Omnipotent, to condense the life-force and spirituality which issues frM
 and to conceal it, so that the body of the created being shall not become nullified. 15 The vitality emanating from chesed is too abundant and powerful for finite creatures to exist without its concealment and contraction.
And it is not within the scope of the intellect of any creature to comprehend the essential nature of the tzimtzum and concealment [of the life-force] and that nonetheless the body of the creature be created ex nihilo
just as it is not within the capacity of aM
s intellect to comprehend the essential nature of the creation of being out of nothing.
[The tzimtzum and concealing of the life-force is called kelim (
) and the life-force itself is called
 16 Kelim and light together comprise the sefirot. They are, respectively, the finite and infinite aspects of the sefirot. The kelim limit the infinite light, causing it to be revealed in proportion to the capacity of the finite beings. The kelim, then, perform the function of concealing aM
nd at the same time revealing the Divine light. For just as a vessel covers that which is within it, so does the tzimtzum cover and conceal the light and the flowing life-force. And the kelim are the [Divine] letters 17 In the same way, letters serve to reveal thought, yet at the same time limit it. For speech cannot convey all that is in the mind of the thinker. whose roots are the five [terminal] letters
, which are the five restraining forces 18 These five letters terminate a word, and no other letterM
s may follow them. Inasmuch as this is an act of limitation, it is an act of gevurah. that divide and separate the breath and voice in the five organs of speech, in order that the twenty-two letters shall be formed. The source of the five restraining forces is botzinah d
) 19 I.e., light which has been condensed and concealed through tzimtzum. It is the supernal limiting force which determines the quantity and quality of light and life-force in each world, sefirah and being
by imposing all the limitations and differentiations inherent in Creation. which is the supernal gevurah of atik yomin (
); 20 The realm which transcends all worlds, including Atzilut. and the source of the kindnesses is also chesed of atik yomin, as is known to the students of Kabbalah.] 21 Brackets are the author
Concerning this our Sages of blessed memory said,
Originally it arose in [G
s] thought to create the world with the attribute of stern judgement; 1 I.e.,M
 with the attribute of tzimtzum, complete concealment of the Divine light. Judgment signifies an act of negation and an imposition of limits. Therefore, in Kabbalah it is a synonym for tzimtzum and gevurah. He saw, however, that the world could not endure, [so] He combined with it the attribute of mercy,
 2 Rashi, Genesis 1:1. See Bereishit Rabbah 12:15; Pesikta Rabbati 40:2. that is, the revelation of G
dliness through the tzaddikim and the signs and miracles recorded in the Torah. 3 Miracles are evidence of GM
 in nature and demonstrate that He is the Master of all; all cosmic and natural powers are subservient to Him.
And regarding this, it was stated in the Zohar,
side of supernal holiness,
 there is right and left,
 namely, chesed and gevurah. This means that both are attributes of G
dliness, above the intellect and comprehension of the creatures, for
He and His attributes are One in the world of Atzilut.
 4 Tikkunei Zohar, Introduction. Even the comprehension of MoseM
s, our teacher, peace unto him, in his prophetic vision, was not in the world of Atzilut [itself], but only as it [ Atzilut ] becomes clothed in the world of Beriah, 5 See above, ch. 2, note 16. and even then, was not of these two attributes, chesed and gevurah, but only as they become clothed in attributes which are of lower levels than they, viz., the attributes of netzach (victory, eternity), hod (majesty), yesod (foundation) 6 See Iggeret Hakodesh, Epistle 15. [as is explained in Shaar Hanevuah ]. 7 Brackets arM
It is only the tzaddikim in Gan Eden who are granted the reward of comprehending the spreading forth of the life-force and light which issues from these two attributes, chesed and gevurah. And this [comprehension] is the
 8 Just as food is absorbed by the body and transformed into flesh and blood, so is the light of Atzilut comprehended and absorbed by the soul and united with it. This Divine light is the
 or inner life of the soul. Cf. Likkutei Amarim, Part I, ch. 5. of the sM
ouls of the tzaddikim who, in this world, occupied themselves with the study of Torah for its own sake. 9 From pure and disinterested motives
and not for the purpose of reward or self-aggrandisement. In Likkutei Amarim, Part I, ibid., it is interpreted as
study with the intent to attach one
d through the comprehension of the Torah, each one according to his intellect.
 For from the spreading forth of these two attributes, a firmament 10 Shamayim, the Hebrew wordM
 for heaven, is a combination of esh (fire) and mayim (water) which symbolize gevurah and c hesed respectively. is spread over the souls in Gan Eden, and this firmament is called razah d
the secret of the Torah
). In it is the secret of the twenty-two letters of the Torah which was given from these two attributes, as it is written,
From His right hand He gave them a fiery Law.
 11 Deuteronomy 33:2.
 indicates gevurah. It was necessary for the Torah,M
 whose source is chesed
i.e., the issuing forth of the infinite light
to descend and become condensed through tzimtzum and gevurah until it could become clothed in the corporeal, material things of this world and could be comprehended and fulfilled by created beings. Cf. Iggeret Hakodesh, Epistle 10. And from this firmament drops dew 12 The Torah is likened to dew (See Deuteronomy 32:2), which symbolizes the esoteric aspect of the Torah. as
 for the souls, i.e., the knowledge of the secret of the tweM
nty-two letters of the Torah. For this firmament is the
secret of knowledge,
 and the Torah is the
 of the souls in Gan Eden ; and the precepts are
 [of the souls], 13 The soul, being finite and limited, could not comprehend the light of Atzilut, which is infinite and beyond comprehension. The precepts serve as
 of the soul and veil and screen the infinite light so that it can be comprehended and absorbed by the soul, as, for example, one looks at a brilliant light throughM
 a veil. Cf. Iggeret Hakodesh, Epistle 29. as all this is explained [in Zohar Vayakhel, pp. 209-210 and in Etz Chaim, Shaar 44, ch. 3]. 14 Brackets are the author
Now, the name Elokim is the name which indicates the attribute of gevurah and tzimtzum, hence it is also numerically equal to hateva 1 The numerical value of each word is 86. Pardes, Shaar 12, ch. 2. See also Shaloh, Shaar HaOtiot, 89a. (nature), for it [ Elokim ] conceals the supernal light which brings the world into existence and gM
ives it life, and it appears as though the world exists and conducts itself in a natural way. 2 I.e., according to fixed, immutable laws, in no way dependent upon or influenced by anything supernatural. Divinity is not readily evident in nature. And this name Elokim is a shield and a covering for the name Havaya, to conceal the light and life-force which flows from the name Havaya and brings creation into existence from naught, so that it [the light and life-force] should not be revealed to the creatures, who thereM
by would become absolutely nullified. 3 Since the light and life-force is too abundant and powerful for finite creatures to exist without its concealment and contraction.
This quality of gevurah and tzimtzum is also a quality of chesed for through it [ tzimtzum and gevurah ] the world is built. And this is the quality of gevurah which is included in chesed.
From the inclusion of the attributes one in the other, it is evident that
He and His attributes are One,
 for since they are in a complete unity with HimM
, they therefore unite with each other and are comprised of each other. 4 The attributes, or sefirot, are interconnected with each other and function harmoniously together. They are also mutually inclusive
each attribute contains all the others
and are differentiated only by the predominance of the particular quality which gives each its name. Cf. Pardes, Shaar 8, ch. 2. As Elijah said,
You are He who binds [the attributes] together and unites them
; and aside from You there is no unity among those above
 5 Tikkunei Zohar, Introduction.
This, then, is the meaning of that which is written
And take to your heart that Havaya is Elokim
 6 Deuteronomy 4:39. Here follows the answer to the question raised above, beginning of ch. 1.
that is, these two names are actually one, for even the name Elokim, which contracts and conceals the light, is a quality of chesed, just as the name Havaya. For the attributes of the Holy One, blessed is He, unite with Him in a complete unity, and
He and His Name are One,
7 Cf. Zohar II:19b. for His attributes are His Names. 8 The attributes correspond to the specific Names of G
 Havaya corresponds to kindness and mercy, Elokim to might, Ad-nay to sovereignty, etc. Cf. Zohar III:10b, 11a.
Since this is so, you will consequently know that
In the heavens above and on the earth below, en od
there is nothing else [besides G
 9 Deuteronomy, ibid. Thus, the unity of G
d does not mean only that there are no other gods, but that there is nothing apart from HimM
, i.e., there is no existence whatsoever apart from His existence; the whole Creation is nullified within Him as the rays of the sun within the orb of the sun. This is the meaning of y ichudah ilaah (higher level Unity), which will be further explained in ch. 7, below. This means that even the material earth, which appears to the eyes of all to be actually existing, is naught and complete nothingness in relation to the Holy One, blessed is He. For the name Elokim conceals and contracts [the light and life-force] onM
ly for the lower [creatures], but not for the Holy One, blessed is He, since He and His Name Elokim are One. Therefore, even the earth and that which is below it are naught and complete nothingness in relation to the Holy One, blessed is He, and are not called by any name at all, not even the name od (else) which is an expression indicating a secondary, subordinate status, as the statement of our Sages of blessed memory,
 10 Kiddushin 6a. In English:
Does a verse in the Torah requireM
 additional or secondary substantiation from the customs of the Land of Judah?
 [unlike] the body which is subordinate to the soul and life-force within it [and is referred to as od ]. [And this is the meaning of the verse:
I will praise Havaya with my life (soul) and will sing to Elokim be
 11 Psalms 146:3. (with my body). For the soul is derived from the name Havaya and the od, which is the body, the subordinate (of the soul), from the name Elokim.] 12 Brackets are the author
s. For the soul does M
not bring the body into existence ex nihilo, [hence it can be called od in relation to the soul], but the Holy One, blessed is He, Who brings everything into existence ex nihilo
everything is absolutely nullified in relation to Him, just as the light of the sun [is nullified] in the sun.
Therefore, it was necessary for Scripture to warn,
And know this day and take to your heart
 13 Deuteronomy, ibid. so that it should not enter your mind that the heavens and all their host and the earth and all thereinM
 are separate entities in themselves, and that the Holy One, blessed is He, fills the whole world
in the same way as the soul is invested in the body, causing the flow of the vegetative force into the earth, and the force of motion into the celestial spheres, moving them and directing them according to His Will
just as the soul moves the body and directs it according to its will.
In truth, however, the analogy bears no similarity whatsoever to the object of comparison since the soul and the body are actually sM
eparate from each other in their very sources. The source of the body and its essence comes into being not from the soul, but from the seed of his father and mother, and even afterward, his growth is not from the soul alone, but through his mother
s eating and drinking all the nine months [of gestation], and subsequently through his own eating and drinking. This is not so, however, in the case of heaven and earth, for their very being and essence was brought into existence from naught and absolute nothingness, soM
breath of His mouth,
 blessed be He. And the word of G
d still stands forever [in all created things], and flows into them continuously at every instant and continuously brings them into existence from nothing, just as, for example, the coming into existence of the light from the sun within the very globe of the sun. Hence, in reality, they [heaven and earth] are completely nullified in relation to the
breath of His mouth,
 be He, which are unified with His Essence and Being, blessed be He, as will be explained later, 14 Below, ch. 7. just as the light of the sun is nullified in the sun.
Yet these are His restraining powers, to hide and conceal, through the attribute of gevurah and tzimtzum, the life-force which flows into them, so that heaven and earth and all their hosts should appear as if they were independently existing entities. However, the tzimtzum and concealment is only for the lower [worlds], but in relation to the Holy OM
everything before Him is considered as actually naught,
 15 Zohar I:11b. just as the light of the sun in the sun. And the attribute of gevurah does not, Heaven forfend, conceal for Him, blessed be He, for it is not an independent entity
since Havaya is Elokim.
With the above in mind, we may now understand 1 Rabbi Schneur Zalman here returns to elucidate the opening statement of the treatise. the statement in the holy Zohar, that the verse Shema Yisrael is yichudah ilaah (
), and Baruch Shem Kevod Malchuto Leolam Vaed is yichudah tataah (
). 2 Zohar I:18b. For Vaed is Echad through the substitution of letters. 3 Zohar II:134a. According to the rules of Hebrew grammar, the letters in the alphabet are divided into various groups, i.e., according to their source in the organs of speech; the letters in each group are interchangeable. The letters alef, hey, vav, and yud fall into one group. Therefore, alef may be interchanged with vav. The letteM
rs alef, chet, hey, and ayin fall into another category. Thus, chet may be interchanged with ayin. Hence echod becomes vaed.
The cause and reason for this tzimtzum and concealment that the Holy One, blessed is He, obscured and hid the life-force of the world to make the world appear as an independently existing entity [is as follows]: It is known to all that the purpose of the creation of the world is for the sake of the revelation of His kingdom, blessed be He, for
there is no King without a nation.
 Hachaim, Geulah, ch. 2; Emek HaMelech, Shaar HaMitzvot, beginning of ch. 1; Rabbenu Bachya, Vayeshev 38:2. Cf. Pirkei d
Rabbi Eliezer, ch. 3. The word am (nation) is related etymologically to the word ommemot (concealed, dimmed), 5 Cf. Rashi, Judges 5:14. The nature of kingship requires the separation and concealment of the king from his subjects. He must stand aloof from them, or the relationship of sovereignty is destroyed. In the same way, the Infinite concealed Himself, and the world appears as a separate anM
d independent entity; thus, He can exercise sovereignty over it. for they are separate entities, distinct and distant from the level of the king. For, even if the king had very many sons, the name kingdom would not apply to them, nor even to nobles alone. Only
In a multitude of people is the glory of the king.
The name which indicates the attribute of His malchut (kingship, royalty), blessed be He, is the name Adnut (L
rdship), for He is the
rd of the whole earth.
 13. Thus, it is this attribute and this Name which bring into existence and sustain the world so that it should be as it is now, a completely independent and separate entity, and not absolutely nullified. For with the withdrawal of this attribute and this Name, G
d forbid, the world would revert to its source in the
 and would be completely nullified there, and the name
 could not be applied to it at all.
 can be applied solely M
to that which possesses the dimensions of space and time;
 referring to east, west, north, and south, upward and downward, and
 to past, present, and future.
All these dimensions have no relation to the holy supernal attributes. 8 I.e., the nine higher attributes, or sefirot. Malchut is the tenth and lowest attribute. See below, ch. 9, n. 7. Only concerning the attribute of His malchut, blessed be He, is it possible to say that He, blessed be He, is King
above without end and below without M
 and likewise in all four directions. The same is true concerning the dimensions of time, [as it is written,]
 9 Liturgy, Morning Prayer. The quotation is a combination of Psalms 93:1, Ibid. 10:16, Exodus 15:18. Thus, the life-force of space, and likewise of time, and their coming into being from nothingness, 10 Time is a creation ex nihilo, for it depends on the motion of created things; whatever is inseparable from things created must likewise be crM
eated. Cf. Moreh Nevuchim 2, ch. 13. Furthermore, time, which is divisible into finite parts, e.g., seconds, minutes, etc., cannot be infinite, for Infinity is indivisible. Since it is finite, it must be created ex nihilo. See Derech Mitzvotecha 57a-b. and their existence as long as they shall exist, is from the attribute of His malchut, blessed be He, and the name Adnut, blessed is He.
Now, since the attribute of His malchut, blessed be He, is united with His Essence and Being in an absolute union, as will be expM
lained, 11 Below, ch. 8. therefore, space and time are also completely nullified in relation to His Essence and Being, blessed be He, as the light of the sun is nullified in the sun.
And this is the [meaning of] the intertwining of the [letters of the] name Adnut with the [letters of the] name Havaya. The name Havaya indicates that He transcends time, for
He was, He is, and He will be at the same instant,
 as is explained [in Raaya Mehemna 12 Zohar III:257b. Raaya Mehemna is a part of the Zohar which explainsM
 the esoteric meaning of the precepts. on the portion of Pinchas ]; 13 Brackets are the author
s. and likewise [is He] above space, for He continuously brings into existence all the dimensions of space everywhere, from the uppermost to the lowermost [regions] and in the four directions. 14 In the intertwining letters of the name Adnut into the letters of the name Havaya, the Yud of Havaya is the first letter, and therefore this name predominates. This indicates that time and space are nullified in relation to HimM
. This is yichudah ilaah. See also above, ch. 6, note 9. It is this Unity which is affirmed in the recital of
 i.e., One and Alone, for there is nothing apart from Him.
Now, although He is supra-spatial and supra-temporal, nevertheless, He is also found below in space and time, that is, He unites with His attribute of malchut from which space and time are derived and come into existence. 15 I.e., He is both transcendent and immanent. Through malchut He becomes immanent in creatioM
n. And this is yichudah tataah [the intertwining of (the letters of the name) Havaya with (the letters of the name) Adnut, 16 In the intertwining of the letters of the name Havaya into the letters of the name Adnut, the alef of Adnut is first, and therefore this name prevails. This indicates that time and space exist, but they are permeated with Havaya, the Infinite. Therefore, the Zohar states that
Blessed be the Name of the glory of His kingdom forever and ever
 is the expression of yichudah tataah.
 points to finite, material existence, yet is filled with His Essence. blessed is He], 17 Brackets are the author
s. i.e., His Essence and Being, blessed be He, which is called by the name En Sof (
), completely fills the whole earth temporally and spatially. In the heavens above and on the earth [below] and in the four directions, all are equally permeated with the light of the En Sof, blessed is He, for He is on the earth below exactly as in the heavens above. For all, [heaven and earth] are wM
ithin the dimensions of space which are completely nullified in the light of the En Sof, blessed is He, which clothes itself in it through the attribute of His malchut that is united with him, blessed be He.
However, the attribute of his malchut is the attribute of tzimtzum and concealment, to hide the light of the En Sof, blessed is He, so that the existence of time and space should not be completely nullified and there will be no dimensions of time and space whatsoever, even for the lower [worlds].
e foregoing exposition the verse,
I, Havaya, have not changed,
 18 Malachi 3:6. will be understood. This means: there is no change [in Him] at all; just as He was alone prior to the creation of the world, so is He alone after it was created. And thus it is written,
You were the same before the world was created; You are the same
 19 Liturgy, Morning Prayer; Yalkut Shimoni, Va
etchanan 835. without any change in His Essence, nor in His Knowledge, for by knowing Himself, He knows all created things, sM
ince all come from Him and are nullified in relation to Him. And as Maimonides, of blessed memory, stated, that He is the Knower, He is the Known, and He is Knowledge itself
all are one. This is beyond the power of speech to express, beyond the capacity of the ear to hear, and of the heart of man to apprehend clearly.
For the Holy One, blessed is He, His Essence and Being, and His Knowledge are all absolutely one, from every side and angle, and every form of unity. His Knowledge is not superadded to His Essence M
and Being as it is in the soul of man, whose knowledge is added to his essence and is compounded with it. For when man studies a subject and knows it, his rational soul was already within him before he studied and knew it, and afterward, this knowledge was added to his soul. And so, day after day,
Days speak, and a multitude of years teach wisdom.
 20 Job 32:7. This is not a perfect unity, but a composite.
The Holy One, blessed is He, however, is a perfect unity, without any composition and plurality at all. M
Hence, perforce, His Essence and Being and His Knowledge are all absolutely one, without any composition. Therefore, just as it is impossible for any creature in the world to comprehend the Essence of the Creator and His Being, so it is impossible to comprehend the essence of His Knowledge; only to believe, with a faith which transcends intellect and comprehension, 21 True belief implies pure faith, which transcends the realm of the intellect. First one must strive to understand to the extent of one
l capacities. Beyond that limit, he is to believe with simple faith. Simply stated,
where knowledge ends, faith begins.
 that the Holy One, blessed is He, is completely One and Unique. He and His Knowledge are all absolutely one, and knowing Himself, He perceives and knows all the higher and lower beings [even] until a small worm in the sea and a minute mosquito which will be in the center of the earth; there is nothing concealed from Him. This knowledge does not add multiplicity and composition to Him at all,M
 since it is merely knowledge of Himself, and His Being and His Knowledge are all one.
Inasmuch as this is very difficult to envisage, therefore, the Prophet said,
For as the heavens are higher than the earth so are My ways higher than your ways, and My thoughts than your thoughts
; 22 Isaiah 55:9. and it is written,
Can you by searching find G
 23 Job 11:7. and it is written,
Have You eyes of flesh, or do You see as man sees?
for man sees and knows everything with a knowlM
edge that is external to himself, and the Holy One, blessed is He, by knowing Himself. These are the words of Maimonides.
[See Hilchot Yesodei HaTorah, 25 2:9-10, paraphrased and elucidated. and the Sages of the Kabbalah have agreed with him, as is explained in Pardes 26 Shaar Mehut VeHanhagah, ch. 13. of Rabbi Moses Cordovero, of blessed memory.] 27 Brackets are the author
In the light of what has been said above 28 I.e., the Unity of G
d and His knowledge. it is possible to understand the error of some, M
scholars in their own eyes, may G
d forgive them, who erred and misinterpreted in their study of the writings of the Arizal, 29 See above, ch. 2, note 13. and understood the doctrine of tzimtzum, which is mentioned therein literally
that the Holy One, blessed is He, removed Himself and His Essence, G
d forbid, from this world, and only guides from above, with individual providence, all the created beings which are in the heavens above and on the earth below.
Now, aside from the fact that it is altogether impM
ossible to interpret the doctrine of tzimtzum literally, [for then it] is a phenomenon of corporeality, concerning the Holy One, blessed is He, who is set apart from them [i.e., from the phenomena of corporeality], many myriads of separations ad infinitum, they also did not speak wisely, since they are
believers, the sons of believers
Shabbat 97a. Faith is a legacy from the Patriarchs and comes naturally to their children. that the Holy One, blessed is He, knows all the created beings in this lower worlM
d and exercises Providence over them, and perforce His knowledge of them does not add plurality and innovation to Him, for He knows all by knowing Himself. Thus, as it were, His Essence and Being and His Knowledge are all one. 31 Hence it is contradictory to assert that He is absent from a place where His knowledge and providence function.
And this is stated in Tikkunim, Tikkun 57:
There is no place devoid of Him, not in the upper worlds nor in the lower worlds
; and in Raaya Mehemna, on the portion of PinchaM
He grasps all and none can grasp Him
He encompasses all worlds
and no one goes out from His domain; He fills all worlds
He binds and unites a kind to its kind, upper with lower, and there is no closeness in the four elements 32 Fire, air, water, and dust, the basic elements of which all created things are composed. only through the Holy One, blessed is He, as He is within them.
 is that there is no one [even] among all the
 34 I.e., angels, who, according to Maimonides ( Moreh Nevuchim 1, ch. 49) are incorporeal and occupy no space. They are distinguished one from the other only by the extent and level of their comprehension, and hence are called
 Nachmanides in Shaar HaGemul (quoted in Torah Or, Bereishit 4b) holds that they do have bodily existence but their bodies are formed only of the spiritual elements of
 in that despite their bodily existence,M
 their conceptions are nonspatial and nontemporal, while man
s conceptions are circumscribed by the limitations of time and space. See Torah Or, ibid.; Likkutei Torah, Shelach 46a. who can grasp with his intellect the Essence and Being of the Holy One, blessed is He; as it is written in Tikkunim,
Hidden One of all the hidden, and no thought can grasp You at all.
 35 Tikkunei Zohar, Introduction. And even in the lower worlds, although
He fills all worlds,
 He is not as the soul of man within his body, whM
ich is grasped within the body to the extent that it is affected and is influenced by bodily changes and its pain, [as] from blows or cold or the heat of fire and the like. The Holy One, blessed is He, however, is not affected by the changes of this world, from summer to winter and from day to night, as it is written,
Even the darkness does not obscure for You, and the night shines as the day,
 36 Psalms 139:12. for He is not grasped within the worlds at all even though He fills them.
And this is also the meaM
He encompasses all worlds.
 For example, when a man reflects upon an intellectual subject in his mind or upon a physical matter in his thoughts, then his intellect and thought encompass that subject whose image is formed in his thought or in his mind, but they do not encompass that subject in actual fact. The Holy One, blessed is He, however, of Whom it is written,
For My thoughts are not your thoughts
 37 Isaiah 55:8. His Thought and Knowledge of all created beings actually encompass each andM
 every creature, for [His Knowledge] is indeed its life-force and that which brings it into existence from nothingness into being in actual reality. 38 Cf. Likkutei Amarim, Part I, ch. 48.
 is the life-force which clothes itself within the created being. It is powerfully contracted within it according to the intrinsic nature of the created being which is finite and limited in quantity and quality, i.e., its significance and importance. As for example, the sun whose body is finite and lM
imited quantitatively being approximately one hundred and sixty-seven times the size of the globe of the earth, 39 See Maimonides, Hilchot Yesodei HaTorah 3:8; Introduction to his Commentary on Mishnayot. As to the seeming contradiction between this view and that of present-day astronomy that the sun is 5/4 million or more times greater than the earth, the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, has explained as follows: The view of astronomy applies to the volume of the sun and that of Maimonides to its dM
iameter. The diameter of the sun, based on present-day astronomy, is about 110 times that of the earth (not 170), but this measurement takes into consideration only specific layers of the sun and not all of them. For the outermost layers of the sun contract and expand greatly from time to time, and not all the layers are visible to the eye (only their effects are visible). Hence, it is difficult to measure them. Likewise, the protuberance is not taken into account. It has been measured and found that the sun has exM
panded to the extent that its diameter was more than 170 times the diameter of the earth and later contracted ( Igrot Kodesh, vol. 22, p. 261 ff; Lessons in Tanya, vol. 3, p. 931). and whose quality and significance, namely, its light, is also limited as to the extent that it can give light, for it cannot illuminate indefinitely since it is a created being. Likewise, all created beings are finite and limited, for
From the earth to the heaven is a distance of 500 years
Hence, the life-forM
ce which is invested in them is greatly and powerfully contracted, for it must undergo numerous and powerful contractions until there are brought into existence from its power and light created beings, as they are finite and limited.
For the source of the life-force is the
 of the Holy One, blessed is He, which clothes itself in the Ten Utterances of the Torah. And the
breath of His mouth,
 blessed be He, could have diffused without end and limit and created worlds infinite in their qM
uantity and quality and given them life forever, and this world would not have been created at all. (For just as the Holy One, blessed is He, is called
 so are all His attributes and actions [infinite], for
He and His attributes are One,
 41 Tikkunei Zohar, Introduction.
i.e., the life-force which emanates from His attributes, namely, kindness and mercy and His other holy attributes, by means of their clothing themselves in the
breath of His mouth,
For He spoke and it was
The world is built through kindness
d and the breath of His mouth,
 44 Ibid. 33:6. which becomes a vessel and
 for this kindness,
like the snail whose garment is part of his body.
 45 Cf. Bereishit Rabbah 31:5. )
The Holy One, blessed is He, however, contracted the light and life-force in order that it should be able to diffuse from the
 and invested it in the combinations of the letters of the Ten Utterances and thM
eir combinations of combinations, by substitutions and transpositions of the letters themselves and their numerical values and equivalents. 46 See above, ch. 1, notes 18 and 21. For each substitution and transposition indicates the descent of the light and life-force degree by degree so that it will be able to create and give life to creatures whose quality and significance is lower than the quality and significance of the creatures created from the letters and words of the Ten Utterances themselves, in which the HM
oly One, blessed is He, in His Glory and Essence, is clothed, for [the Ten Utterances] are His attributes. 47 I.e., He is enclothed in the Ten Utterances because they are His attributes. See Pardes, Shaar 2, chs. 3-6. Below, ch. 11.
And the numerical value indicates the progressive diminution of the light and life-force until there remains from it only the final level which is that of the sum and number of kinds of powers and grades contained in the light and life-force invested in a particular combination of a paM
(It is only after all these contractions and others like them, as His wisdom, blessed be He, has ordained that the light and life-force could invest itself even in the lower [created things], such as inanimate stones and dust. Stone, for example, its name even,
, indicates that its source is in the [Divine] Name which numerically equals fifty-two
, 48 The four letters of the name Havaya may be spelled phonetically in four different ways by using different vowels. Each spelling yields a diM
fferent numerical value. The numerical value of Havaya when spelled out thus
, one, added to it from another Name, 49 See Likkutei Torah, Re
eh 27c. for a reason known to its Creator. Now the name
 is itself of very high worlds, yet through numerous and powerful contractions, degree by degree, there descended from it a life-force very greatly condensed, until it could clothe itself in a stone. And this is the soul of the inanimate being, which gives it life andM
 brings it into existence ex nihilo at every instant, as has been explained previously. 50 Above, chs. 1, 2. This is the principle of
He fills all worlds,
 which differs from the principle of
He encompasses all worlds.
And each power and grade [of the life-force] can create beings according to its level, even unlimited in quantity and quality, to give them life forever, since it is the power of G
d which issues and emanates from the
 and there is no restraint [to Him]. But, tM
heir quality will not be on a level as high as the quality and level of the creatures which could be created from the power and degree of the letters themselves.
Now, what Maimonides, of blessed memory, has said that the Holy One, blessed is He, His Essence and Being and His Knowledge are completely one, a perfect unity and not a composite at all, 1 Hilchot Yesodei HaTorah 2:10. applies equally to all the attributes of the Holy One, blessed is He, and to all His holy names and the designations whichM
 the Prophets and Sages, of blessed memory, have ascribed to Him, such as Gracious, Merciful, Beneficient, and the like. This is also true with respect to His being called Wise, as it is written,
 2 Isaiah 31:2. and with respect to His Will, [as it is written]
d desires those who fear Him,
 3 Psalms 147:11. and
He wishes to do kindness,
He desires the repentance of the wicked and, does not wish their death and wickedness,
 5 Cf. Ezekiel 18:23; cf. LM
iturgy, Neilah for Yom Kippur. and
Your eyes are too pure to behold evil.
 6 Habakkuk 1:13; Isaiah 33:15. This is yet another thing that He does not desire. In his Reshimot on Tanya, the Lubavitcher Rebbe notes:
The intent of this additional statement requires examination.
 His Will and His Wisdom and His attribute of Kindness and His Mercy and His other attributes do not add plurality and composition, G
d forbid, to His Essence and Being, but His Essence and Being and His Will and Wisdom and UnderstandM
ing and Knowledge and His attribute of Kindness and His Might and Mercy and Beauty
which is composed of His Kindness and Might 7 Tiferet (beauty) is the combination of the qualities of chesed (kindness) and gevurah (might), with chesed predominating. Chesed is the unrestrained flow of the life-giving force. This in itself is too strong to allow finite creatures to exist. So the attribute of gevurah limits and controls the abundance of light, while chesed tempers the severity of gevurah. The result is tiferet
he harmonious balance between stark severity and the overabundance of love.
and likewise His other holy attributes, are all an absolutely perfect unity, which is His very Essence and Being.
And as Maimonides, of blessed memory, stated:
This is beyond the power of speech to express, beyond the capacity of the ear to hear, and of the heart of man to apprehend clearly,
 8 Loc. cit. for man visualizes in his mind all the concepts which he wishes to conceive and understand
all as they are within himself. For M
instance, if he wishes to envisage the essence of Will or the essence of Wisdom or of Understanding or of Knowledge or the essence of the attribute of Kindness and Mercy and the like, he visualizes them all as they are within himself. But in truth, the Holy One, blessed is He, is
 9 Liturgy, Morning Prayer. and
 10 Ibid., Shabbat Morning Prayer. that is to say, He is Holy and separated 11 The Hebrew word for
 i.e., separated from the unhoM
ly. When applied to G
d, it indicates His sublime exaltedness and transcendence over the worlds. many myriads of degrees of separations ad infinitum, above the quality, type, or kind of praises and exaltations which creatures could grasp and conceive in their intellect.
For the first 12 I.e., highest. quality and rank of creatures is wisdom, hence it is called
 13 Cf. Psalms 111:10. Targum Yerushalmi, Genesis 1:1. Zohar I:3b; II:121b. For indeed, it is the beginning and fountainhead of all thM
e life-force in creatures, for from wisdom are derived understanding and knowledge and from them flow all the emotion attributes of the rational soul, such as love and kindness and mercy and the like. As is seen clearly that the child, having no wisdom, is always angry and unkind. And even his love is for trivial things which are not worthy to be loved, because he has no wisdom to love things which are worthy of love, for [the quality of] love is according to [the level of] wisdom.
And from the emotion attributes M
of the soul words and letters of thought issue forth, for the soul thinks of that which it loves or [of] how to perform [deeds] of kindness and mercy. And so it is with the other emotion attributes. In every thought in the world, there is clothed some emotion attribute which brings it [the soul] to think that thought, and this attribute is the vivifying force of that thought. And from the letters of thought proceed letters of speech, and they [the letters of thought] are their very vivifying force. And speech bringM
s to action, [as] of charity and kindness, e.g., the king who commands his servants to give [charity].
And even when a man himself performs some deed, the power of the soul and its life-force which clothes itself in this deed, is as absolute nothingness in relation to the power of the soul and its life-force which clothes itself in the speech of man; [they are to each other] as the relation and comparison of the body to the soul. Likewise is the relation of the letters of speech to the letters of thought; and likeM
wise is the relation of the letters of thought to the essence of the emotion attribute which is clothed in it and vivifies it; and likewise the relation of the essence and life-force of the emotion attribute in comparison with the wisdom, understanding, and knowledge which together constitute the intellect from which this attribute was derived.
All this applies to the soul of man and the souls of all the created beings in all the higher and lower worlds. In all of them, wisdom is the beginning and source of the liM
In regard to the Holy One, blessed is He, however, the quality of wisdom
which [in all created beings] is the beginning of thought and its genesis
is to Him the completion of action; i.e., in relation to the Holy One, blessed is He, it [wisdom] is considered as if it were the quality and level of action, as it is written,
You have made them all with wisdom.
That is to say, [wisdom relative to Him is] as the quality of the life-force in physical and material actiM
on is in relation to the quality of the life-force in wisdom, the beginning and source of the life-force in man and all the physical creatures. [The life-force in physical action] is as nothing in comparison with the life-force in the letters of speech, which [in turn] is of no account in comparison with the life-force in the letters of thought, which [in turn] is as nothing compared to the life-force and level of the emotion attributes from which this thought is derived, which [again] is as nothing relative to theM
 life-force and level and degree of wisdom, understanding, and knowledge, the source of the attributes. Exactly so is the quality and level of wisdom, the beginning and source of the life-force in all the worlds, in relation to the Holy One, blessed is He, in His Glory and Essence, Who is sublimated and exalted many myriads of degrees of elevations more than the elevation of the quality of wisdom over the quality of the life-force in action which is only an elevation of five degrees, namely, the qualities of actionM
, speech, thought, emotion attributes, and intellect. The Holy One, blessed is He, however, is
 above the level of wisdom myriads of degrees like these ad infinitum.
But inasmuch as it is within the power of created beings to comprehend only the descent from the level of wisdom, which is their beginning, to the level of action which is the lowermost [of levels], therefore, we say that in relation to the Holy One, blessed is He, the level of wisdom is considered exactly as the level of action.M
That is to say, He is
 and very greatly elevated above the level of wisdom, and it is not at all proper to ascribe to Him anything that is appurtenant to wisdom even in a very lofty and sublime form, as to say of Him that it is beyond the capacity of any higher or lower creature to comprehend His wisdom or His Essence. For comprehension pertains and applies to a matter of knowledge and wisdom [about which one can] say that it can or cannot be understood because of the profundity of the conceM
pt. But it is not at all proper to say concerning the Holy One, blessed is He, Who transcends intellect and wisdom, that it is impossible to apprehend Him because of the depth of the concept, for He is not within the realm of comprehension at all. And one who states that it is not possible to apprehend Him is as one who says concerning some lofty and profound wisdom that it cannot be touched with the hands because of the depth of the concept, for whoever hears it will mock him because the sense of touch refers and M
applies only to physical objects which may be grasped by the hands. Exactly so, the quality of intellect and comprehension in relation to the Holy One, blessed is He, is considered as actual physical action. Even the comprehension of the Intelligences 2 See above, ch. 7, note 34. in the upper worlds, and even the quality of supernal wisdom 3 I.e., the sefirah of chochmah in the world of Atzilut. which gives life to them all [is considered so in relation to the Holy One, blessed is He], as it is written,
 made them all in wisdom.
As for the Holy One, blessed is He, being called
 in Scripture, 5 Isaiah 31:2. Jeremiah 10:12 et al. and our Sages, of blessed memory, also designating to Him the quality and level of wisdom, 6 Berachot 58a; Sanhedrin 104b et al. the reason is that He is the source of wisdom, for from Him, blessed be He, issues and emanates the essence of the quality of chochmah ilaah (supernal wisdom) which is in the world of Atzilut. And likewise [is He called] Merciful andM
 Kind because He is the source of mercy and kindness; and likewise, the other attributes, for they all proceeded and emanated from Him, blessed be He. The manner and nature of the flow and emanation
is known to the intellectuals [versed in the teachings of Kabbalah].
NOTE: (The 7 Here follows a brief description of the emanation of the attributes from the Infinite. mystical principle of the tzimtzum of the light of the En Sof, blessed is He, and the tzimtzum of AK, 8 Acronym for Adam Kadmon, the fM
irst aid highest state of existence in which the Infinite manifests Himself after the tzimtzum. It is the source of all subsequent emanations and creations. and the esoteric doctrine of the diknah. 9 The realm following AK and preceding Atzilut is called keter (crown). The powerfully contracted light which issues from it into Atzilut to bring forth the sefirot or attributes is denoted in Kabbalistic works as diknah. For a fuller elaboration of this concept see Likkutei Torah, Massei 93a. For the underlying purpose M
of all contractions is to condense the light in order that it become clothed within the vessels of the ten sefirot. 10 I.e., the ten Divine qualities or attributes which are the channels through which the Light of the En Sof issues forth and becomes contracted to create and act in the universe. The ten sefirot are: chochmah (wisdom), binah (understanding), daat (knowledge), chesed (kindness), gevurah (might), tiferet (beauty; mercy), netzach (eternity; victory), hod (majesty), yesod (foundation), malchut (sovereignM
ty). See Iggeret Hakodesh, Epistle 15. It is only after the light of En Sof was clothed within the vessels of chabad 11 Acronym formed from the initial letters of the words chochmah, binah, daat, the first three of the ten sefirot. that it can be stated [concerning the Holy One, blessed is He] what Maimonides said:
He is the Knower, and He is the Knowledge, and He is the Known, and by knowing Himself
 12 Loc. cit. for the vessels of Atzilut become the soul and life-force of Beriah, 13 See above, ch. 2, notM
e 16. Yetzirah, 14 Lit.,
 the third of the four worlds, the chief domain of the angels. Asiyah, 15 See above, ch. 2, note 14. and of all that is therein. Without the aforesaid tzimtzum and investiture, however, it is not at all proper to say that
He is the Knower and He is the Knowledge
 for He is not within the realm and limitation of knowing and knowledge at all, G
d forbid, but infinitely elevated above even the quality and limitation of wisdom to the extent that the quality of wisdom M
is considered in relation to Him, blessed be He, as the quality of physical action.)
Now, we are not concerned with esoteric matters, but it is incumbent upon us to believe with complete faith matters that are revealed to us
that He and His attributes are One, i.e., the attributes of the Holy One, blessed is He, and His will and wisdom and understanding and knowledge [are One] with His Essence and Being, Who alone is exalted, infinite elevations above the quality of wisdom and intellect and comprehension. Hence,M
 His unity with the attributes which He emanated from Himself, blessed be He, is also beyond the realm of comprehension, [i.e., it is not possible] to understand how He unites with them. And therefore, the attributes of the Holy One, blessed is He, which are the sefirot, are called in the Holy Zohar
the secret of faith,
 which is the faith that transcends intellect.
the Torah speaks the language of man
 1 Berachot 31b. in order
to enable the ear to hear what it can underM
 2 Mechilta, Yitro 19:18; Tanchuma, Yitro 13. I.e., to make it intelligible to man
s mind. therefore, permission has been granted to Scholars of Truth 3 I.e., the scholars of Kabbalah. to speak allegorically of the sefirot. And they called them
 so that by means of this illustration, the nature of the unity of the Holy One, blessed is He, and His attributes, will be somewhat understood by us. It is, by way of illustration, as the unity of the light of the sun within its orb, with the solar gM
lobe, which is called
The greater luminary
 4 Genesis 1:16. And the radiation and the beam which spreads forth and shines from it is called
 5 Ibid. 1:5. When the light is in its source in the orb of the sun, it is united with it in absolute unity, for there is only one entity, namely, the body of the luminary which emits light, for there the radiation and light is absolutely one being with the body of tM
he luminary which illuminates, and it has no existence by itself at all.
Precisely in this manner, and even more so, [is the unity of] the attributes of the Holy One, blessed is He, and His will and wisdom in the world of Atzilut, with His Essence and Being, as it were, Who becomes clothed in them and unites with them in perfect unity, since they were derived and emanated from Him, blessed be He, as for example, the spreading of the light from the sun. However, [His unity with His attributes] is not exactly in thiM
s manner, but in a manner which is remote and concealed from our comprehension, for His ways are higher than our ways. 6 Cf. Isaiah 55:9.
Nevertheless, from the illustration which is given in order
to enable the ear to hear what it can understand,
 we can perceive and comprehend that just as the light of the sun which is united with and nullified in its source has no name by itself at all, only the name of the source, so all the attributes of the Holy One, blessed is He, and His will and wisdom are not designM
ated and called by these names at all [relative to Him], only in relation to the higher and lower creatures who are brought into existence and given life and guided in their conduct by the Holy One, blessed is He, through His will and wisdom and understanding and knowledge which clothe themselves in His holy attributes. As it is stated in the Midrash, 7 Talmud, Chagigah 12a. See note in Likkutei Sichot, vol. 4, p. 1236.
By means of ten things was the world created: by wisdom, by understanding and by knowledge
rd has founded the earth with wisom, He established the heavens with understanding, the depths were split with His Knowledge
 8 Proverbs 3:19-20. and as expressed by Elijah,
You have brought forth ten tikkunim (
), and we call them ten sefirot, 9 The sefirot are called
 for they clothe and hide G
s essence. through which to direct hidden worlds which are not revealed, and revealed worlds, and through them You conceal Yourself
ei Zohar, Introduction.
For example, on the first day of the Six Days of Creation, the attribute of kindness
comprised of all His holy attributes, 11 Each attribute includes all the others. The specific designation denotes the dominant quality of the attribute. with His will and wisdom and understanding and knowledge clothed in it
was revealed, and He created with it the light, through the Utterance,
 12 Genesis 1:3. which is the spreading forth and flow of the light from above into thM
e world, and its diffusion in the world from one end to the other. This [creation of light] is the quality of kindness, yet, because it also includes the attribute of might, therefore, it [the light] was not spiritual as the actual Supernal Light, and also became clothed in this world, which is finite and limited, for it is a distance of 500 years from the earth to the heaven and from east to west. 13 Chagigah 13a; ibid. 12a.
In like manner, on the second day, the attribute of might, which is composed of the otherM
 attributes and His will, and so on, was revealed and He created with it the firmament through the Utterance,
Let there be a firmament in the midst of the waters and let it divide the waters from the waters.
 14 Genesis 1:6. This [separation of the waters] is the quality of tzimtzum and restraints, to conceal the upper spiritual waters from the lower waters. Through this separation from the upper waters, the lower waters became material. And the attribute of kindness is included in it [might] as
s built with Kindness,
 15 Psalms 89:3. for all this [the division of the waters] is in order that dry land appear and man upon it to worship G
d. And similarly, each [of the other attributes of the Holy One, blessed is He, was revealed on each subsequent day of creation].
And it is this thought that Elijah expressed in Tikkunim, loc. cit.,
To show how the world is conducted with righteousness and justice
righteousness is law, justice is mercy
all [the revelation of the attributes] is to show how the woM
rld is conducted, but not that You possess a knowable righteousness
which is law, nor a knowable justice
which is mercy, nor any of these other attributes at all.
The Ten Utterances are also designated
 only in relation to the creatures. For just as the emotive attributes of the human soul, when they come to be revealed in action, come clothed in the letters of thought, [so do the attributes of the Holy One, blessed is He]. For example, the attribute of kindness and mercy of M
the soul cannot become revealed in deed unless one thinks about and contemplates doing an act of charity and kindness in actuality, for one cannot act without thought. And if one commands others to perform [an act of kindness] as the king, then the attribute of kindness and also the letters of thought clothe themselves in the letters of speech. [And likewise is it when one speaks words of kindness and compassion to his friend.] 1 Brackets are the author
So, figuratively speaking, when the attributes of the HoM
ly One, blessed is He, reach the level of the revelation of their action in the lower [worlds]; this revelation and the flow of this action is called
 and combination of letters, for there can be no action proceeding from His attributes without [the intermediacy of] combinations which are called
 For instance, for the creation of light from the attribute of kindness, there issued from it a flow of action and a power with which to produce and create the light. And the flow of this power M
and this life-force is designated
 and [combination of] the letters of
 2 In Hebrew, i.e.,
Although they are not like our letters of thought, G
d forbid, nevertheless, they are a phenomenon which indicates the bringing into existence of the light from nothing. Hence, the light was created from this flow of action, and not other things which were also created from the attribute of kindness, such as water and the like, because there were clothed iM
n them powers in other combinations which indicate the bringing into existence of water and the like.
Thus it follows that all life-forces and powers which issue from His holy attributes to the lower worlds, to create them ex nihilo and to give them life and to sustain them, are given the appellation
 which are the flow of the life-force from His will and His wisdom and His attributes, to bring worlds into being and give them life.
And these worlds are of two kinds:
Hidden worlds which are nM
 3 Tikkunei Zohar, Introduction. which come into existence and live and are sustained from concealed powers and life-forces, as, for example, the letters of thought in the human soul; and
 3 which were created and live from the revelation of the hidden powers and life-forces called
 which, when they are in the state of revelation in order to give life to the revealed worlds, are called
 as, for example, the letters of speech in man which reveal to his listeners what was concealed and hidden in his heart.
In truth, however, the Supernal Letters of Speech are exceedingly higher than the level and essence of the wisdom and intellect of the created beings. For from the utterance and letters of
Let us make man in our image
 4 Genesis 1:26. was created Man, possessor of wisdom and intellect; or even by the Divine breath alone [was he created], as it is written,
He breathed into hiM
s nostrils a soul of life.
 5 Ibid. 2:7. Hence, the Divine speech and breath is the source of wisdom and intellect in the soul of Adam, which contains all the souls of the tzaddikim, 6 Shaar Hamitzvot, Ki Teitzei ; Shaar Hapesukim, Bereishit 3; Shaar Hagilgulim 6, 7, 12. Cf. Shemot Rabbah 40:3. who are superior to the ministering angels. 7 Cf. Likkutei Torah, Behar 41a ff.
The reason for [the transcendence of the supernal letters over the soul] is that the letters of His speech, blessed be He, are effluences of M
powers and life-forces from His attributes, blessed be He, which are united with His Essence and Being in a perfect unity that is infinitely higher than the level of wisdom in created beings. And they are called by the name
 not in relation to the created beings, but only relative to His attributes themselves.
Now, there are twenty-two kinds of effluences of life-forces and powers, differing one from the other, by which all the higher and lower worlds and all the creatures in them were created. For soM
 it arose in His will and wisdom, blessed be He, to create the world with exactly twenty-two kinds of different effluences, neither less nor more, and these are the twenty-two letters which are fixed in the mouth and tongue, as we have learned in the Sefer Yetzirah. 8 Chs. 1:2, 2:2, et al. [And their written shape indicates the form of the flow, as will be explained later. 9 In the Note in the following chapter. ] 10 Brackets are the author
s. For the letters of speech and thought in the human soul are also outflM
ows from the essence and being of the intellect and emotive attributes, as is explained elsewhere. 11 See Likkutei Amarim, Part I, ch. 20 (above, p. 86 ff.).
[Although there are only twenty-two letters,] the creatures are divided into their general and particular kinds by changes in the combinations, substitutions, and transpositions [of the letters] as was explained above, 1 Chs. 1, 7, 10. for every letter is a flow of a life-force and an individual, particular power. And when many letters were coM
mbined to form a word, then aside from the numerous kinds of powers and life-forces which issue forth according to the number of letters in the word, there is, in addition, the one which transcends them all, [viz.,] the flow of a higher power and general life-force which contains and is equivalent to all the various powers and individual life-forces of the letters and transcends them all, and it unites them and combines them to give power and life-force to the world which was created in general and in its individuaM
l [parts] with this word.
NOTE: (Inasmuch as each and every letter of the twenty-two letters of the Torah is a flow of a life-force and an individual, particular power, which does not flow through any other letter, therefore, the written shape of each letter is in a specific, distinctive form, which indicates the pattern of the flow and the manifestation of the light and the life-force and the power which is revealed and flows through this letter, [i.e.,] how it flows and is revealed from the attributes of the HolM
y One, blessed is He, and His Will and His Wisdom, and so on.)
As, for example, through the words of the utterance
Let there be a firmament
 2 Genesis 1:6. the seven heavens and all their celestial hosts were created. As our Sages, of blessed memory, stated,
 Shechakim, in which millstones stand and grind manna for the tzaddikim
vul, in which [the heavenly] Jerusalem and the Holy Temple and the Altar [are built]
, Machon, in which there are the stores of snow and the stores of hail
hagigah 12b. The heavens as a whole were created and live and exist through the aggregate words of the utterance
Let there be a firmament
 and each individual created being in the seven heavens was created and lives and exists from some combination of the letters of these words, or their substitutions and transpositions, according to the quality of the life-force of that particular creature.
For every change in a combination is an intermixing and interweaving of the powers and life-forces in a different fM
orm, since each letter antecedent in the combination dominates and it is the essential [force] in this created being, while the others are subordinate to it and are included in its light, and thereby a new being is created. Likewise, through the substitution of letters or their transpositions, new creatures of lower levels in comparison with the beings created from the letters themselves are created.
For they [the changes in the letters], by way of illustration, are as the light which shines upon the earth at nighM
and the moonlight is from the sun
hence, the light which is on the earth is a [reflected] light from the light of the sun.
Exactly so, allegorically speaking, the letters of the Utterances are the aggregate flow of the life-force and the light and the power from the attributes of the Holy One, blessed is He, to create the worlds from nothingness and to give life and sustain them as long as it shall be His Will, blessed be He.
From this aggregate flow and great radiation, G
and issue forth its derivations similar to it, and its offshoots, which are derivations and effluences of the light from the letters. And these are the substitutions of letters and their transpositions, and He created with them the particular creatures in each world. In like manner, G
d again projected [the light] and caused to issue forth and descend a radiation of the radiation of the radiation from the effulgences of the letters; and likewise He again caused it to issue forth and to descend to the lowest [leveMD
l] in the category of descents, until the completely inanimate, such as stones and dust, were created. And their names even and afar are substitutions of substitutions, and so on, and transpositions of transpositions, and so forth, as explained above.
CONCLUDED PART TWO WITH THE HELP OF G-D, MAY HE BE BLESSED AND EXALTED.h!
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Part IV; Iggeret HaKodesh 2/2
SIXTEEN. To the members of the community of
My beloved, my brethren and friends, who are (to me) as my (own) soul. Behold, I am aware 1 Lit.: the hardships of the times are not concealed from me. of the hardships of these times, that the means for livelihood have declined, and especially among those known to me from your ranks whose hand has wavered; (they are) without any assistance and support, and they literally borrow in order to eat. MayM
rd show them compassion and speedily bring them respite from their straits. 2 Lit.: and broaden (a space) for them in the straits (cf. Psalms 4:2; 118:5).
Nonetheless, they are not acting rightly unto their soul according to the reports that they close their hand which all their life long, to this very day, was open to give with a full hand and benevolence toward all essential necessities to satisfy the needs of the innocent destitutes whose eyes are lifted toward us. 3 Par. Deuteronomy 15:7, 8, and JeremM
iah 2:34. If, Heaven forfend, we will not have mercy on them, who then will show them compassion? And it is written:
That your brother may live with you!
 4 Leviticus 25:36. See the commentaries by Nachmanides and R. Ovadia Seforno, ad loc.
Your life takes precedence
 5 Bava Metzia 62a, in comment on Leviticus 25:36 (
that your brother may live with you
thus: your own life takes precedence). applies only in the case when
one has a pitcher of water
 6 See ibid. that is, wheM
n the same thing is equally essential to both to drink in order to restore their soul from thirst. But when the poor needs bread for the mouths of babes, and wood and clothes against the cold, and the like, then all these take precedence over any fine clothes and family feasts, meat and fish, and all the delicacies of man and any members of his household. The rule that
your life takes precedence
 does not apply in such a case, because all these 7 The luxuries of the wealthy. are not really essential to life, aM
s are (the needs) of the poor, (to be considered) truly equal (to the needs of the poor), 8 Needs, therefore, take precedence to luxuries. as mentioned in Nedarim, folio 80. 9 Nedarim 80b. See also Tosefta, Bava Metzia 11:14; Jerusalem Talmud, Shevi
it 8:5 and Nedarim 11:1.
Now, (all) this is according to the strict measure of the law. In fact, however, even in the case where such reasoning does not apply, it behooves everyone not to be particular in insisting on the law, but to set aside his own life and to go M
far beyond the measure of the law. One should be concerned, for his own sake, with the statement of our Sages, of blessed memory, that he who is exacting in a matter
will eventually be brought to it,
 10 Bava Metzia 33a; see the commentaries by Rashi and Maharsha, ad loc. See also Tosefta, Bava Metzia 11:14, and the comment. Minchat Bikurim, ad loc. Heaven forfend.
And, after all, all of us need, at all times, the mercies of Heaven, which are (elicited) only through an arousal from below, by arousing at all tM
imes, and every moment, our compassion for those who are in need of compassion. But he who hardens his heart and suppresses his compassion [for whatever reason there may be], he causes the same above
, 11 Cf. Mishnah, Sotah 1:7. Heaven forfend.
(One should especially consider that) after all,
There is not a righteous person upon earth that does good
 12 Ecclesiastes 7:20. and charity atones 13 See Devarim Rabbah 5:3 (cf. Sukkah 49b). See also Sefer Chassidim, sect.M
 61 and 170; Netivot Olam, s.v.
, beg. of ch. 1 and ibid., s.v. Tzedakah, end of ch. 4. Cf. Iggeret Hateshuvah, ch. 3. and protects against misfortune
. 14 See Vayikra Rabbah 27:1. (Charity) thus is an actual cure for the body and soul, 15 Cf. Midrash Tehillim 41:4; Tanchuma, Mishpatim 15. with respect to which
Skin for skin, and all that a man has he will give for his nefesh.
Job 2:4. Cf. above, Epistle 10 (note 49).
This applies especially as we are believers, the descendanM
ts of believers 17 Shabbat 97a. (in the fact) that charity is nothing but a loan to the Holy One, blessed is He, 18 Bava Batra, end of 10a; see Rashi and Chiddushei Aggadot by Maharal, ad loc., and Netivot Olam, s.v. Tzedakah, ch. 4. See also Tanchuma, Mishpatim 15. as it is written:
He who is gracious to the poor lends to the L
rd, and He will repay him his good deed
 19 Proverbs 19:17.
manifold, in this world. 20 See note following. For none of the commandments is the reward given in this world except fM
or charity, because it is beneficial to the creatures, as mentioned at the end of the first chapter of Kiddushin. 21 Kiddushin 39b-40a (see Rashi, s.v. Rabbi Idi).
Also, one should be concerned about punishment, Heaven forfend, when one
s companions are associated for the sake of a mitzvah and he is not associated with them, as known from the words of our Sages, of blessed memory. 22 Chagigah 9b.
But it will be well with those who give heed, and upon them shall come the blessing of goodness 23 Par. Proverbs 24:M
of the best of all things.
rd, to the good and the upright, 24 Psalms 125:4. as is their wish and the wish of he who seeks their welfare, from the whole heart and soul.
SEVENTEEN. 1 See see Igrot Kodesh Admur Hazaken (Kehot, 2012), pp. 374-375, for the opening paragraph of this section. It is known that an arousal from below, when man arouses in his heart the trait of kindness and compassion for all those in need of compassion, this elicits an arousal from above, i.e., aM
n arousal of great compassion upon him from the source of compassion, 2 See above, Epistle 4, note 44. to effuse to him the
Fruits in this world, while the principal remains for the World to Come.
 3 The principal and the fruits of the good deeds.
 refers to the effluence effusing from the Source of compassion and Fountainhead of life, 4 Lit., The Life of life (cf. Yoma 71a; Tikkunei Zohar 19 (41b); ibid., 69 (115a); and see below, end of Epistle 22a). blessed M
is He. It issues netherward, in the mode of the evolution of the worlds from above downward
, until it vests itself in this world in children, life, and sustenance
. 5 See above, Epistle 11, note 5.
 is, as it is written:
 Mitzvatecha (Your commandment) is very wide.
 6 Psalms 119:96. Now it should say mitzvotecha
in plural form! 7 Cf. Rashi, ad loc. ( 8 Brackets appear in the text. The phraseology of
 is also not comprehensible.)
However, the express form of mitzvatechM
a refers to the precept of charity, which is truly the mitzvah of the L
rd, which the Holy One, blessed is He, Himself, in all His majesty, performs at all times by animating the worlds, and will do so in the future with exceeding uplifting and force. 9 Par. Genesis 49:3. And thus it is written: 10 Genesis 18:19.
And they shall observe the way of the L
 11 See Zohar III:113b. Metaphorically speaking, like a road on which one goes from one city to another, 12 Tzedakah is called the
 because it is like a roadway that enables man to travel from one place to another. so, too, charity is a capacity for a manifestation and radiation of the light of the En Sof, blessed is He, which encompasses all worlds, 13 The or sovev, or or makif ; see above, Epistle 3, note 12. so that in the future, at the Resurrection of the Dead, it will radiate, and become manifest, even to this world, through the arousal from below as an expression of charity and gratuitous kindness, [with an upliftiM
ng and force infinitely exceeding the state of manifestation of the radiation in the upper and lower Gardens of Eden]. For in the future all the souls of the tzaddikim, and of the Tannaim and the prophets that are now in the Higher Garden of Eden, at the peak of levels, will become vested in their bodies, and they will arise at the time of the resurrection to derive pleasure from the splendor of the Shechinah.
That is, the manifestation and the radiation as it is in the Garden of Eden is of the level of memalei koM
l almin. 14 Permeating all worlds (thus the or pnimi ); see above, Epistle 3, note 12. This is a level of the evolution from one rung to another by means of immense contractions, 15 This radiation of the Divine immence, the or pnimi, is an immensely screened derivative of the or makif, the radiation of the Divine transcendence. As the worlds develop from higher to lower, the or pnimi is contracted ever more. and as the saying of our Sages, of blessed memory:
The World to Come was created by the yud
See above, Epistle 5.
the sphere of the supreme chochmah, 17 Above, Epistle 5, note 16.
The yud, by its very form as a simple point, indicates the immense contraction of the Divine light contained in it. The or pnimi thus is related to the sefirah of chochmah (cf. above, Epistle 3, note 12). referred to as the upper Eden, 18 Ibid., note 17. and evolving and vesting itself in all the worlds, as it is written:
You have made them all with chochmah
 19 Psalms 104:24. and
 20 Ecclesiastes 7:12.
See Addendum, Mystical Concepts in Chassidism, s.v. Chochmah (cf. above, beg. of Epistle 5; Epistle 11, note 10; Epistle 14, note 14). In the Garden of Eden (the sphere of chochmah ) is in a state of manifest apprehension to each according to his measure. 21 See Zohar I:129b; ibid., 135b ( Midrash Hane
elam ). For as known, the delight of the souls in the Garden of Eden derives from the apprehension of the secrets of the Torah with which one busied oneself in this world with the reveaM
led (parts of Torah) [as mentioned in the sacred Zohar, section Shelach, 22 See Zohar III:169b; cf. ibid., 159b ff. and in the Gemara 23 See Bava Metzia 86a. with reference to the occurrence with Rabbah bar Nachmeni].
The manifestation of the radiation at the time of the resurrection, however, will be from the level of sovev kol almin, 24
Encompassing all worlds,
 thus the or makif ; see above, Epistle 3, note 12. which is not in a state of contraction ( tzimtzum ), measure, and limit, but without limit and eM
nd [as the concept of sovev kol almin has been explained in Likkutei Amarim, ch. 48, not to be in its literal sense
like a circle, Heaven forfend, but only that it is not in a state of investment
, note there carefully].
And this is the meaning of what our Sages, of blessed memory, said:
And their crowns on their heads, and they take delight
 25 Berachot 17a; Maimonides, Hilchot Teshuvah 5:2. Cf. Tikkunei Zohar 36 (78a). A crown ( atarah ) is something that encompasses and encircles and is called keteM
 26 Crown; garland. Cf. Tikkunei Zohar 70 (135a) on the subtle distinction between keter and atarah. [an idiom of koteret 27 Capitol.
See Etz Chaim 23:2 and cf. Pardes Rimonim 23:11, s.v. Keter. Cf. below, Epistle 29 (note 34, ad loc.). ]. It is the aspect of the intermediary which joins the radiation of the Emanator, the En Sof, blessed is He, to the emanated, 28 See Etz Chaim 42:1; cf. Pardes Rimonim 3:1 ff.
See Addendum, ibid., s.v. Keter. and in the future it will radiate and become revealed in this worM
ld 29 The or makif thus is related to the sefirah of keter, transcending chochmah and its apprehension in Eden (cf. above, Epistle 3, note 12). to all the righteous who will rise with the resurrection ( 30 Brackets appear in the text.
And Your people, they are all righteous
 31 Isaiah 60:21. ).
And this is the meaning of what our Sages, of blessed memory, said:
In the future the righteous will be addressed as holy.
 32 Bava Batra 75b. Holy is a rank of being separated; 33 See above, Epistle 7, note 7.M
 it is not subject to apprehension and knowledge, because it transcends the rank of the wisdom and knowledge which there is in the Garden of Eden. 34 Kadosh, holy, thus refers to keter, the sefirah which is separate and distinct from the sefirot transcending them all. (See Addendum, ibid.) Chochmah, in itself also distinct and inapprehensible (ibid.), is also referred to as
 (see above, Epistle 10, note 41). In that context keter is then called kodesh hakedoshim, the
ial, absolute holiness. See Zohar II:121a. Thus Scripture states:
 Chochmah shall be found from ayin
i.e., (from) the rank of the supreme keter 36 See Zohar II:42b; 121a; III:290a; and note following. which, in the sacred Zohar, 37 Zohar III:end of 256b; cf. also references cited above, note 36, and above, Epistle 11, note 11. is called ayin ; 38 Naught; cf. above, Epistle 13, note 40. its effluence and radiation are in a state of manifestation only when [after the resurrection] the soul is M
vested in a pure and clear body. For
Their beginning is wedged
 39 Sefer Yetzirah 1:7. and
The result of the act is first in thought
 40 Liturgy, Hymn of Lecha Dodi. as known.
But it is impossible to reach this level until one has been first in the Garden of Eden, to apprehend the aspect of the supreme chochmah 41 In the text appears here (in brackets): etc. A parenthesis suggests instead: each one. according to his measure, and
the dew of Torah revives him
ei Zohar, Introduction 12a; ibid., 19 (38b) (see Ketuvot 111b; cf. Shabbat 88b; Chagigah 12b; et passim ).
And when you will awaken 43 At the Resurrection of the Dead. it 44 The Torah, which is called keter (cf. Avot 4:13, and below, Epistle 29). will speak for you
 45 Proverbs 6:22. Enabling man to reach a level he could not attain previously; Zohar I:185a; and Nitzutzei Orot, ad loc. Set also Zohar I:175b; and cf. Avot 6:9; Sotah 21a; Tikkunei Zohar 31 (75b-76a). and suffice it for the initiated.
 this is the meaning of
 mitzvatecha is very wide,
 i.e., the precept of charity, which is a vessel and a very wide area in which the radiation from the light of the En Sof, blessed is He, is invested ( 46 Brackets appear in the text. and as it is written: His garment is tzedakah 47 Piyut Atah Hu Elokenu ( Machzor, Rosh Hashanah and Yom Kippur). ) which in the future will radiate without limit and end, because of the gratuitous kindness in the arousal from below, called
 the meaning of the phraseology
 because it is without limit and end. 48 See Targum on Psalms 119:96; Eruvin 21a and Rashi, ad loc.
To every tichlah I have seen an end
: 49 Beginning of the verse (Psalms 119:96). tichlah is an idiom of kalot hanefesh, the yearning of the soul in the Garden of Eden, for there it is in a mode of end, limit, and contraction, as mentioned above. And (the reason it says)
 is because there are numerous levels and rungs of Gan Eden, one hM
igher than the other, to the topmost of levels, 50 See Zohar Chadash, Bereishit 18a. as mentioned in Likkutei Hashass by the Arizal, 51 See above, Epistle 5, note 103. in explanation of the saying of our Sages, of blessed memory:
Scholars (of Torah) have no rest
 52 Berachot 64a. because they rise constantly
in the apprehension of the Torah, which had no end
, until after the resurrection, when they will have rest
EIGHTEEN. It is written:
leasant are you, ahavah betaanugim.
 1 Song of Songs 7:7.
There are two kinds of love. 2 Zohar I:12a. See also above, Epistle 6 (notes 24 ff.) and end of Epistle 15. One is ahavah betaanugim (love with delights), meaning that one is in a state of wondrous delight over G
d, with a great and immense joy [the joy of the soul and its yearning as it discerns that the L
rd is good 3 Par. Psalms 34:9. and delightful as wondrously sweet delights]. It is truly in the mode of the World to Come where
 4 Berachot 17a; Maimonides, Hilchot Teshuvah, ch. 8.
And of this it is written: 5 Psalms 97:12.
Rejoice, tzaddikim, 6 The righteous [in the sense of saints]
(see Likkutei Amarim, Part I, for the meaning of this term, esp. chs. 1, 10, 14, 35). in the L
 and not everyone merits this. 7 It is the love attained by the tzaddikim only.
See Chovot Halevovot, Shaar Ahavat Hashem, ch. 4; Likkutei Amarim, Author
s Introduction to Part II. This is the rank the sacred Zohar 8 See Zohar III:39a; ibidM
., 88b and 177b, in the light of Zohar II:25b. Cf. also Zohar II:57a, and see Sefer Hamaamarim 5710, pp. 4 ff. and 54 ff. refers to as ka-hana bi
reuta deliba, 9 (The service of) the priest is with the devotion of the heart. and of which it is said: 10 Numbers 18:7.
 11 I.e., a service ( avodah ) which comes by way of a gift. See comment. of Rashi and Nachmanides, ad loc. See Likkutei Amarim, Part I, ch. 14. and the stranger that comes close
 12 Priesthood symbolizes the level of specM
ial proximity to and love of G
d (cf. Sifrei, Numbers, sect. 119), and an elevated position of sanctity (see Maharal, Derech Chaim, on Avot 4:13), thus the state of ahavah rabbah, or ahavah betaanugim, which follows as a Divine gift and reward to the tzaddikim that are on this level. For there is no way to attain it by human efforts as (there is with) the awe (of G
d), of which it is asked
Did you labor with awe?
Woe to the person who did not labor with awe,
 as mentioned in Reishit Chochmah. Of M
awe is also written 13 Proverbs 2:4; cf. Likkutei Amarim, Part I, ch. 42.
If you will seek it as silver
; this shows that it requires a great and immense exertion, as when one searches for fortunes.
But this great love [ 14 Brackets appear in the text. the ahavah betaanugim ] comes to man by itself, from above, without him preparing and attuning himself for it; rather, only after he has exerted himself in yirat haromemut
 15 Awe and bashfulness before the Majesty of G
d (as contrasted with the loweM
r level of the dread of the punishment of G
d; see ref. cited above, note 2); cf. Zohar I:11b; Maimonides, Hilchot Yesodei HaTorah 11:2 and 4:12; Ikkarim 3:32. and has attained the maximum he is able to attain of that according to the level of his soul, then, of itself, the ahavah betaanugim comes from above to dwell and to become united with the yirah. 16 See Chovot Halevovot, Shaar Ahavat Hashem, Intro., ch. 3, and end of ch. 4. For
It is the way of man to go
 17 The way of a man [i.e., love; accordingM
 (remembered)] to search for a woman [i.e., fear, awe; according to Proverbs 31:30:
; cf. Zohar III:27a].
 Kiddushin 2b; see next note.
Love, thus, comes where awe is to be found already. Cf. Zohar III:145a-b. as explained in Likkutei Amarim. 18 Likkutei Amarim, Part I, ch. 43. See also Likkutei Torah, Va
etchanan 7d; Siddur Im Dach 188a.
The second (type) 19 The inferior type: ahavah zuta. is a love and desire that the sM
oul desires, loves, and wishes to cleave to the L
to be bound up in the bundle of life.
 20 I Samuel 25:29. See Likkutei Torah, Shelach 51d (and references, ad loc.); below, Epistle 29. The proximity to G
d is very dear to her, and that is what she desires. 21 Par. Psalms 73:28 and Isaiah 58:2. It is most grievous for her to become, Heaven forfend, removed from Him, blessed be He, by having an iron partition of the chitzonim 22 Forces of evil. The chitzonim, brought about by sin, separate man from G
d; see Isaiah 59:2; Zohar II:116b and Tikkunei Zohar 69 (108b). Cf. Sefer Habahir 58 (196). separating, Heaven forfend.
This love is latent in the heart of all Israel, even in the wicked ones, and from it derives their remorse. 23 Referring to
the wicked are full of remorse
 ( Shevet Mussar, ch. 25; cf. Nedarim 9b); see Likkutei Amarim, Part I, ch. 11.
Though, because it is latent and concealed, in a state of exile in the body, it is possible for the kelipah 24 The realm of evil (cf. below, Epistle 25, note M
39). to dominate over it; and that is the
 which causes man to sin. 25 See Sotah 3a.
s service to his Maker needs to be in strengthening himself and to prevail over the kelipah by all means. That is, first to expel it completely from the body
from the (faculties of) thought, speech, and action that are in the brain, 26 Seat of thought. tongue, 27 Seat of speech. and the 248 organs. 28 Seat of action. After that he will also be able to
bring out the captive from prison
 I.e., this love, from the dominion of the kelipah. with a strong hand. That is,
his heart is strong and steadfast among the valiant,
 30 Amos 2:16; cf. commentaries by R. Abraham Ibn Ezra and R. David Kimchi, ad loc. so that the love will become revealed in a state of great manifestation in all the powers of the parts of the soul in his body, i.e., mainly in the mind and in the (faculty of) thought of the brain, so that corresponding to its intellect and understanding the mind will constantlyM
 think and contemplate on the Creator, Blessed be He, how He is the Fountainhead of life 31 Lit., the Life of life
(cf. above, Epistle 17, note 4). in general, and of the life of his soul in particular.
Consequently, he will yearn and desire to become attached to Him, and near to Him, by an intrinsic yearning as that of a child that yearns to be constantly near his father, and as fire which by its very nature always rises upward to its source. And the more he continues to set his mind on this yearning, this yearM
ning becomes correspondingly stronger and will extend even to his mouth and all his organs
to occupy himself with Torah and the commandments in order to truly cleave, through them, to G
the Torah and the Holy One, blessed is He, are entirely one.
 32 Zohar II:90b; see also ibid., 60a and Kitzurim V
Hearot, p. 104 f. Cf. Likkutei Amarim, Part I, ch. 23.
Of this yearning, as it is in a state of great manifestation, it is written:
 33 Psalms 42:3. See Hilchot Talmud Torah 4:M
6. like a person who thirsts for water, and, as yet, has no delight whatsoever. 34 The thirst is so overpowering that he is unable to delight in anything.
Also, of this yearning and of this love concealed in us we pray to G
d to aid us in bringing it out from imprisonment, and that the heart be full of it alone; and that its
 i.e., the mundane desires, do not enter its house. 35 See Likkutei Torah, Teitzei 37d ff. for this homily of the
 as corresponding to the divine and the natuM
ral souls. Rather, (this yearning and love) be the mistress of the house, to rule over her
 and to expel her at least from one
s thought, speech, and action. Though one cannot expel her altogether from one
s heart, she should at least be hidden, in a state of exile and servitude to the mistress of the house, her mistress to make use of her for her own essentials only, as eating and drinking, as it is written: 36 Proverbs 3:6.
In all your ways, know Him.
 37 Maimonides, Hilchot Deot 3:2 ff.:M
Whether engaged in commerce or in manual labor for profit, one
s heart should not be solely set on the accumulation of wealth, but he should do these things in order to obtain therewith his bodily needs
. Likewise, when he eats or drinks, his purpose should not be to secure physical gratification, etc., but solely to maintain his body in health and vigor, etc. Man should aim to maintain physical health and vigor in order that his soul may be upright, in a condition to know G
by all your ways know Him.M
See also the comment. by R. Levi Gersonides, and Tzavaat Harivash, on this verse.
He wraps (Himself with) light as (with) a garment
 1 Psalms 104:2. In Likkutei Torah by the Arizal, 2 See above, Epistle 5, note 103. section Ki Tissa and section Vayikra, it is stated that the apprehension of Moses our Master, peace to him, was not in the rank of the pnimiyut
 3 Inwardness, the highest and most profound levels (see Addendum, Mystical Concepts in Chassidism, s.v. Pnimiyut ).M
 of the supreme chochmah
which is called abba
 4 Father; i.e., the partzuf of abba (see below, note 11). of Atzilut, and, a fortiori, not in the sefirah of keter, called arich anpin, 5 Macroprosopus (long or extended Countenance; see below, note 11). which transcends ( chochmah ). Rather, it was in the rank of the achorayim
 6 Hinder, or extraneous sides; the lowest and most extraneous levels (see below). of chochmah
 7 The partzuf of abba. which vest themselves 8 Text corrected according to L. H. in binahM
, 9 The partzuf of imma (the supreme mother). which (in turn) vests itself in the seven lower sefirot, 10 Chesed to malchut. called z
eyr anpin 11 Microprosopus (the small, or lesser Countenance).
The ten sefirot form a configuration ( partzuf ) analogous to the image of man (consisting of the ten general categories of the sefirot ; 248
). The principal, or general, partzuf subdivides into five configurations: 1. Keter
 the partzuf of arich anpin (including the aspect of atik M
yomin (or atika kadisha ), the very original emanation
see Intro., note 56); 2. Chochmah
 the partzuf of abba ; 3. Binah
 the partzuf of imma ; 4. The middot (chesed to yesod ; generally referred to by the all-inclusive principle of tiferet )
eyr anpin (sometimes referred to as the masculine aspect of z
eyr anpin ); 5. Malchut
 the partzuf of nukva (the female; sometimes referred to as the feminine aspect of z
eyr anpin ). Both of these partzufim again compounds the levels of the M
ten sefirot and the 613 aspects, though the sefirah by which it is called is the dominant sphere of that configuration. All five proceed from, and succeed each other, in this order as different modes of Divine manifestations. Each one has two general aspects: pnimiyut (analogous to the relation from soul to body), and chitzoniyut (analogous to the relation from body to soul).
See Addendum, ibid., s.v. Partzufim.
the principium of the Torah, 12 The Torah as given to Moses, though originating in the supreme chocM
hmah, is itself on the lower level of z
eyr anpin, or tiferet. Cf. below, Epistle 20. and extends to the end of the four lowest sefirot : netzach, hod, yesod, malchut ( n.h.y.m. ). There the apprehension of his prophecy was in the rank of the pnimiyut, i.e., in the rank of the pnimiyut of n.h.y.m.
But (on the levels) beyond n.h.y.m. he had no apprehension in the pnimiyut, but only in the rank of the achorayim of the chochmah which are vested 13 Text corrected according to L. H. in binah, which (in turn) is vesteM
d and extends itself within the pnimiyut of n.h.y.m. This is the principium of
The Torah is an attenuated form 14 Lit.,
 (see Isaiah 34:4), or
 (see comment. by Maharzu to Bereishit Rabbah 17:5). A withered plant is an attenuated or weaker form of a healthy plant. Similarly, the Torah is a weaker manifestation of supreme chochmah, but not chochmah as it is itself. of the supernal chochmah,
 15 Bereishit Rabbah 17:5; 44:17. The Midrash describes several parallels, microcosms M
to their original: dream to prophecy, Shabbat to the Coming World, the sun to the Light Above, and Torah to the supreme wisdom. (The latter is the Midrashic equivalent of the Zoharic statement
the Torah derives from chochmah
; below, note 35). on the level of z
eyr anpin. Thus it is written: 16 Exodus 33:23.
You shall see achoray, 17 My hinderside (the aspect of achorayim ). but panay 18 My face (the aspect of pnimiyut ; cf. above, Epistle 4, note 8). shall not be seen
; see there, and in Shaar HanevuaM
h, ch. 1. 19 Cf. Maimonides, Hilchot Yesodei HaTorah 1:10.
Now this seems rather surprising. After all, it is said:
And there did not rise another prophet in Israel as Moses.
 20 Deuteronomy 34:10. How then did the Arizal apprehend more than he and expound many themes dealing with the pnimiyut, even of many sefirot and levels that transcend chochmah and keter of Atzilut?
But the matter is (as follows). It is plain and clear to all that there is a great difference between the apprehension of the Kabbalists, aM
s R. Shimon bar Yochai and the Arizal, an apprehension by wisdom and knowledge, and the prophetic apprehension of Moses our Master, peace to him, and the other prophets, to which Scripture refers as an actual vision:
You shall see achoray
Now, though this is in a metaphorical sense and does not mean actual sight by the physical eye composed of flesh, nevertheless, the subject (of a metaphor) M
needs to resemble the metaphor, and as the Targum 24 On Genesis 18:1. (translates)
rd) became revealed to him
, thus a mode of revelation, that G
d, 25 Inserted acc. to H. V. blessed is He, Who is hidden, became revealed to him in a state of manifestation. It is different, though, with the apprehension of the Kabbalists. 26 Chachmei HaEmet in the Hebrew
 (i.e., of Kabbalah). To them G
d 27 Text reads here too: Who is hidden, but omitM
ted acc. to L. H. does not become revealed in the mode of manifestation; rather, they apprehend the secrets of wisdom, that which is hidden and concealed from them.
They 28 The Sages of the Talmud. therefore said: 29 Bava Batra 12a.
A wise man is better than a prophet,
 30 See Arizal, Likkutei Hashass, ad loc.; see also Maamarei Admur Hazaken Haketzarim, pp. 84 and 355. because by his wisdom he can apprehend exceedingly beyond the levels that can descend netherward in a mode of revelation to the prophets in tM
he vision of their prophecy. 31 Cf. also Arizal, Shulchan Aruch, s.v. Keriah Bechochmat Hakabbalah, par. 6. For only the lowest ranks can descend and become revealed to them, namely n.h.y.m. (The ranks of n.h.y.m. ) are the ones that always descend and become revealed from the emanator to the recipient as a faculty of mochin (brains) and life-force. Thus it is known to the students of Kabbalah that the n.h.y.m. of the higher (realm) vest themselves in the lower, in order to vivify it. 32 See Etz Chaim 8:2 and belowM
, Epistle 20. For they are the kelim of the effluence and of the descent of the vivification from the higher to the lower, with respect to all the worlds and levels. Hence they also become revealed to the prophets in a mode of an actual revelation. Within these is vested the light of binah, the aspect of the understanding of Divinity and 33 V. L.: from (instead of and). the light of the En Sof, blessed is He.
And in it are vested the achorayim of chochmah, a level transcending the conception and comprehension of DM
ivinity, blessed is He, as the term chochmah denotes the source of conception and comprehension. 34 Thus itself beyond it. That is why they said in the Zohar 35 Zohar II:121a; 85a; III:81a. that
the Torah derives from chochmah,
 36 The Torah as revealed to man only originates in supreme chochmah, but is not chochmah in itself. for the reasons for the commandments were not revealed and transcend conception and comprehension. 37 Cf. Sanhedrin 21b, Beit Habechirah and Maharsha commentaries, ad loc. (see also the M
s comment. on Pesachim 119); Moreh Nevuchim 3:26.
And even the occasional places where some apparently intelligible reason was revealed and explained, this, to our intelligible reason, is not the full and absolute reason; 38 See ref. cited above, note 37, and see Berachot 33b and Rashi, ad loc. (s.v. Middotav ), and Jerusalem Talmud, Berachot 5:3. rather, within it is vested the pnimiyut and principium of chochmah, transcending conception and comprehension.
It is likewise with respect to every word that M
was emitted from the mouth of the Holy One, blessed is He, to the prophets, as recorded in Tanach, 39 Torah-Neviim-Ketuvim (the Bible). whether they be words of admonishment or tales of events. In them is vested an aspect of the Divine chochmah transcending conception and comprehension. 40 Cf. Zohar III:149b; 152a; Moreh Nevuchim 3:50. This is empirically evident from the principle of kri and ktiv. 41 The textual reading of Scripture ( kri ) sometimes differs from the textual writ ( ktiv ). The kri relates to the cM
omprehension as revealed to us. The ktiv transcends conception and comprehension; that is, this word in its written form has no garment subject to comprehension, but in its oral reading form it does have a garment. 42 Cf. Pesachim 50a and Rashi, ad loc.; Zohar III:230a.
The same applies to the large letters in the Tanach ; 43 Some letters in Scripture are written larger than others. Cf. Encyclopedia Talmudit, vol. 1. s.v. Otiyot, p. 190 ff. they are from a supremely sublime world and radiate from there openly, notM
 with a garment like the other letters. 44 Cf. Zohar II:132a and III:2a. See also Zohar I:3b and ref. cited in Derech Emet, ad loc.
Now, the aspect of the Divine chochmah, blessed is He, vested in the 613 commandments of the Torah, is referred to as the category of the achorayim of chochmah. For all the achorayim in the sefirot are the external and lower levels in the gradation of that sefirah. That is why they can descend and extend below, to become vested in the creatures in order to vivify them. The aspect of tM
he panim is the sefirah itself. It is united with its Emanator, the En Sof, blessed is He, by an absolute union.
As, for example, the sefirah of chochmah : it is united with its Emanator, the En Sof, blessed is He, in an absolute unity, for the Holy One, blessed is He, and His wisdom, are one 45 Maimonides, Hilchot Yesodei HaTorah 2:10; Moreh Nevuchim 3:20. See Likkutei Amarim, Part I, ch. 2. ( 46 Brackets appear in the text. as explained above 47 This reference (
) is not clear; cf. H. V., ad loc. ). BuM
t that which radiates and extends from His wisdom, blessed be He, below [among the limited and finite nether beings, and becomes vested in them], is called achorayim, and is also called the aspect of Asiyah of Atzilut. 48 The lowest realm within the world of Atzilut.
The four worlds (see Addendum, Mystical Concepts in Chassidism ) compound not only the order of the ten sefirot but also the general levels denoted by the names of the worlds. Thus Atzilut is divisible into Atzilut of Atzilut, Beriah of Atzilut, etc.M
; the same applies to the lower three realms ( Atzilut of Beriah, etc.) R. Moses Cordovero illustrates this with an analogy to a silversmith who classifies his silver into four groups according to the purity of the metal: the first type is the most pure silver, free of base metals; the second type is less pure than the first; the third is about half pure and half impure; and the fourth contains more base metals than silver. Now, even the first class of silver cannot be wholly and absolutely pure. There always are sM
ome drosses that cannot be removed. Thus even this first class can be subdivided into more and less
 truly, into these four general categories. And the same applies also to the other three classes, one category differing from the other in the degree of purity ( Pardes Rimonim 24:10).
Metaphorically speaking, this will be understood by the analogy with terrestrial man. There are five ranks in his soul, one lower than the other. These are the faculties of the intellect, the (emotive) attributes, thM
ought, speech, and action. 49 See Likkutei Amarim, Part I, ch. 3 ff. and Part II, ch. 8. Action is the lowest of them all. For the vivification that extends from the soul and is vested in the power of action is as nothing compared to the vivification that extends from it and is vested in the power of speech. The latter (in turn) is as nothing compared to the vivification that extends from (the soul) and is vested in thought, the (emotive) attributes, and the intellect.
In a precisely like manner (with respect to) M
the category of His wisdom, blessed be He, that which can become extended from it to become vested 50 V. L.: to emanate. in all the nether beings is 51 Emended according to H. V. as nothing compared to the category of the panim, which is united with the Emanator, blessed is He. For
All that are before Him are esteemed as naught.
 52 Zohar I:11b. The panim of chochmah thus is completely absorbed in the Emanator. But the effluence to all limited and finite nether beings is regarded, so to speak, as a descent andM
 contraction ( tzimtzum ) with respect to the Emanator, the En Sof, blessed is He, just as, metaphorically speaking, it would be regarded as a descent and contraction for the intellect of an intelligent person to be contracted to some purely physical and material act.
Moses our Master, peace to him, who apprehended up to the achorayim of chochmah, therefore merited that through him was given the Torah
an attenuated form of supernal chochmah,
 i.e., that which sheds from it and descends netherward and becomeM
s vested in our physical Torah. 53 Cf. Etz Chaim, Shaar Hakelalim, end of ch. 1; ibid., 32:8 and 37:1. Its principal object and purpose is the upkeep of the operative and prohibitory commandments, in true actuality and performance, 54 The aspects of Asiyah
 Action, or making. in accord with the saying:
To do them this day,
 55 Deuteronomy 7:11; see Eruvin 22a. and
Study (of Torah) is greater because it leads to performance,
 56 Kiddushin 40b. and
He who learns with the intent of not doing, it would hM
ave been better for him if his after-birth had been turned over
 57 Jerusalem Talmud, Berachot 1:2; ibid., Shabbat 1:2; Vayikra Rabbah 35:6; cf. below, Epistle 20. And every person needs to become reincarnated until he has actually observed all the 613 commandments, as known from the Arizal. 58 See above, Epistle 7, note 37. *
59 This part, to the end, does not seem to be part of the preceding, though the content is somewhat related. The letters that are revealed to us are in action, speech, and thouM
Pertaining to action are the forms 60 Emended according to H. V. of the letters as they are in the Assyrian script of the Torah scroll.
The letters pertaining to speech are engraved in the breath and voice which is divided into twenty-two parts. One differs from the other with respect to their form, i.e., the enunciation and utterance of the twenty-two letters in any language. For there is no difference between the sacred tongue and the other languages with respect to the nature of the letters
, only as regards their combinations.
The letters pertaining to thought are [again, in any language a person may think] the words and letters of the language, which are twenty-two only.
Though, in thought there are three kinds of [the aspect of] letters. When one sees in the Torah scroll the form of the letters, they are pictured in his thought. This is referred to as the rank of
action 61 Or: making ( Asiyah ). of thought.
 Likewise, when one hears the letters of speech, they become inscribed in his thoughtM
 and he meditates upon them. This is referred to as the rank of the
 and as the rank of Yetzirah. 62 Formation. The letters of thought only, without any meditation on the letters of speech, are referred to as the
 the rank of Beriah. 63 Creation.
Now, the letters of actual speech come about and receive their vivification from those very same letters that are in the thought.
Though sometimes a person may speak while thinking of another matter, he can, then, speak onM
ly such words and combinations that he has already spoken (previously) and that were in his thought a great many times. Thus in those words and combinations there is left the vestige of the thought that entered into them many times.
And this is the rank of the achorayim and externality of the n.h.y. of the partzuf of the higher (realm), which enters into the lower one to be a faculty of mochin and life-force to it, as known.
He and His vivifications are one, He and His causations are onM
 1 Tikkunei Zohar, Introduction 3b (Cf. n. 3 for full quotation). ( 2 Brackets appear in the text. that is, (in) the ten sefirot of Atzilut. 3
for in the ten sefirot of Atzilut (is vested) the King (the light of the En Sof ). He (i.e., His essence) and His causations are one in them (i.e., in the ten sefirot of Atzilut ); He and His vivifications are one in them. This is not so in the ten sefirot of Beriah. There they are not one with their vivification, nor are they one with their causations. BM
ut the Cause of all radiates in the ten sefirot of Atzilut, and in the ten sefirot of Beriah ; and He radiates among the ten classes of angels (i.e., the world of Yetzirah ) and the ten heavenly constellations (i.e., the world of Asiyah ), and does not become changed anywhere.
 ( Tikkunei Zohar, ad loc. cit.)
these are the lights [ orot ], 4 I.e., the infinite Divine effusions and emanations. and
these are the vessels [ kelim ]. 5 The qualitatively (but not quantitM
atively) finite vessels that
 the orot. See above, Epistle 15, note 13.
Elsewhere it is said that
, in Hebrew) refers to the first three sefirot ( chabad ) in their totality (i.e., orot and kelim ), while
, in Hebrew) refers to the seven lower sefirot in totality; see Kitzurim V
Hearot, p. 105, and ref. cited there, and see Mayim Rabbim 5636, chs. 32 and 151. They are all Divinity. But this is not so in Beriah, Yetzirah, and AsiyaM
h, etc.). Now, it needs to be understood well how the En Sof is One with His causations, i.e., the kelim. For the kelim are in a mode of limitation and finitude, as mentioned in Etz Chaim. 6 Cf. Etz Chaim 2:3, et passim.
However, the intention is to say that they are Divinity with respect to creating something out of nothing ( yesh meayin ), just like the En Sof, and not merely by way of an evolution from cause to effect. 7 I.e., they are not simply some cause from which beings evolve of themselves (in a causal prM
ocess). The kelim of Atzilut, though qualitatively finite, are a rank in Divinity which can be described as creative Divinity in the literal sense of the term.
As for the statement of R. Moses Cordovero 8 Pardes Rimonim 6, esp. ch. 6 ff. See Maamarei Admur Hazaken Haketzarim, p. 516. that the (creative) development is by way of cause and effect [and it is so stated in the sacred Zohar, section Bereishit 9 Zohar I:19b-20a. ], this refers to the evolution of the sefirot within the sefirot themselves 10 I.e., each seM
firah is comprised of the grades of all the sefirot ( chochmah of chochmah ; binah of chochmah ; etc.). Cf. above, Epistle 13, note 22. ( 11 Brackets appear in the text. with respect to the kelim ). [Thus in Sefer Yetzirah 12 Sefer Yetzirah 1:2-9, 14. (the sefirot ) are called
 (without anything), because they are not in the category of a substance and apprehensible nature, 13 See Pardes Rimonim 1:1; Shomer Emunim 1:61. just like the En Sof
Whom thought cannot grasp at all,
 14 Tikkunei Zohar, IM
ntroduction 17a. and as it is written:
And My Face shall not be seen.
 15 Exodus 33:23. As for the prophecy and apprehension of Moses our Master, peace to him, it was of the upper rank of netzach of z
eyr anpin. 16 See above, Epistle 19. ] And in the evolution the effect is encompassed by the cause, in relation to which it is essentially nonexistent, just as a ray of the sun is (absorbed) in the sun, as stated in Pardes by R. Moses Cordovero. 17 Pardes Rimonim 6: end of ch. 6; see also ibid., beg. of ch. 3.
Thus even numerous contractions will not avail to there being matter as dense as earth, by way of an evolution from the spirituality of the separate intelligences, 18 Or: abstract intelligences. This is a common term in philosophical works referring to the supernal creatures or creations, devoid of any material content. They are pure spirit and, therefore, distinguishable (or separated) from one another only by their differing degrees of intellectual apprehension. (Cf. Moreh Nevuchim 1:49; Ikkarim 2:12.)
ow, notes 19 and 33. (not) even (that) of the angels, 19 I.e., not even the most subtle and formal matter composing the bodies of the angels could have evolved from the spirit of the abstract intelligences. According to R. Schneur Zalman, and the Kabbalists in general, the angels, too, are composed of body and soul, matter and form; see below, note 33. except to there being the spirit of animal from the
 20 See Ezekiel 1:10. This is the most sublime spiritual aspect, or archetype, which on the M
manifest level of the material world reflects itself in the form of animal-hood. as explained elsewhere; see there. 21 See Zohar III:240b ff.; cf. Arizal, Likkutei Torah, Vayikra. The coming about of substantiality ex nihilo ( yesh meayin ) is in Hebrew 22 Lit., the sacred tongue. called
 (creation). 23 Zohar Chadash, Bereishit 17b; Maimonides, Moreh Nevuchim 3:10; Nachmanides on Genesis 1:1; cf. Sefer Habahir 10 (13) [ Zohar I:263a].
The word Beriah thus denotes an actual creation ex nihilo. (Such) M
created substance, in fact, is also esteemed as naught before Him; 24 Zohar I:11b. that is, it is essentially nonexistent in relation to the force and light that effulges in it from the kelim of the ten sefirot of Atzilut, Beriah, Yetzirah, and Asiyah [in which the gleam ( kav ) of the light of the En Sof, blessed is He 25 According to the doctrine of tzimtzum (see Addendum, Mystical Concepts in Chassidism ) the
 or primordial space, in which the worlds are created, is illuminated by a kav (gleam, or ray)M
 of the light of the En Sof. This kav is the essence of the sefirot and vivifies everything within the primordial space. radiates], and just as the ray of the sun in the sun, as explained in Likkutei Amarim, Part II. 26 Chapter 3. However, this is so only
 relating to His knowledge, blessed be He, from above netherward.
But in relation to the knowledge from below upward, created substance is [in such knowledge and apprehension from below] an altogether separate thing. For the force that effuses inM
 it is not apprehended at all. Also, there is no approximation whatsoever from the one to the other, neither to the whole nor to part of the relation between the effect and cause. For the effect knows and has some apprehension of its cause and becomes nullified in relation to it through this knowledge and apprehension. Even with respect to their nature and essence, there is not such a great distinction (between cause and effect) except that one is a cause and the other is an effect, but nothing whatsoever of the diM
stinction there is between the nature of a created substance and the nature of the force and light that effuses in it to make it ex nihilo into substantiality. That is why (creation) is called precisely yesh meayin. 27 Substantiality out of nothingness. From the viewpoint of creation, these are two absolutely distinct and nonrelated categories.
Now, the kelim of the ten sefirot of Beriah, Yetzirah, and Asiyah, and also the orot [ nefesh, ruach 28 Nefesh - ruach - neshamah are the three general categories of the soM
ul, the animating life-force of man, and the worlds as a whole (cf. above, Epistle 5, note 53). Thus they are called orot. ] are the first stage and the beginning of created substantiality ( yesh ). They are created from the category of the neshamah of the ten sefirot of Beriah, Yetzirah, and Asiyah, which is Divinity. 29 The five soul-categories (see above, Epistle 5, note 52), correspond to the five worlds (see Addendum, Mystical Concepts in Chassidism, s.v. Worlds): Adam Kadmon contains all five categories, and M
the highest, yechidah, is manifest and determinative here. In Atzilut, yechidah is submerged and concealed in the lower four ranks. Thus only the four lower categories are manifest there, with the highest among these, chaya, determinative. (At the same time, Atzilut, like all the worlds, is again divisible into these five soul-categories; cf. above, Epistle 19, note 48.) In Beriah only the three lower categories are manifest, with neshamah determinative, and so forth. While in Atzilut the orot and kelim are still nM
oncorporeal and, indeed, Divine, from Beriah downward, the kelim take on corporeality, but, of course, not the orot (the Divine effusions of a life-force). As one world serves as the conduit for the orot to the lower world(s), so the nefesh - ruach (of Yetzirah and Asiyah, respectively) emanate from the neshamah (of Beriah ). But below neshamah (of Beriah ), the light of the En Sof, blessed is He, is no longer manifest, but concealed. (See Mevo She
arim 6:2, drush 1 and 2). And these are the thirty kelim of malchM
ut of Atzilut. 30 The transitionary evolution from one world to the next, the lower one, is always through the lowest stage ( malchut ) of the higher, which becomes the highest stage ( atik, or keter ) of the lower world (see below, note 46). Thus, implicit in malchut of Atzilut are the kelim which are the conduits for the vivification from Atzilut to Beriah, Yetzirah, and Asiyah. Generally speaking there are three types of kelim, each consisting of ten: the ten pnimiyim (the innermost kelim of malchut of Atzilut )M
 become the soul for Beriah ; the ten intermediary kelim become the soul for Yetzirah ; and the ten chitzoniyim (the most outward kelim of malchut of Atzilut ) become the soul for Asiyah. See Etz Chaim 30:2 and 44:2; Likkutei Torah, Derushim L
Yom Kippur 70c. It is likewise in Atzilut. From the chitzoniyut of the kelim of the ten sefirot of Atzilut [which are Divinity] were created the hechalot 31 Shrines; realms. of Atzilut in which the category of the iggulim 32 Circles.
The sefirot, as they emanate, follow aM
n ordered pattern of gradual evolution, but not a singular scheme only. In the writings of the Arizal, where their evolution is intricately interwoven with the doctrine of tzimtzum, they are explained to egress via the kav which irradiates the primordial space of the tzimtzum, first as circles (within, throughout, and parallel to the circle of the void), one circle within the other, connected only by the kav (which is also their connection with the En Sof ). These circles are called the iggulim. This is the scheme M
in which the sefirot proceed from, and succeed, each other. The iggulim are paired with the subsequent, superior scheme, called yosher (the scheme usually referred to in the Zohar, etc.). Yosher (straightness; evenness) is the emanation of the sefirot in the form of a partzuf (
 chesed the right arm; gevurah the left arm,
 etc.; Tikkunei Zohar, Intro. 17a), along the kav, and culminating in the center of the primordial space. (See Etz Chaim 1:2 ff.; Shaar Hahakdamot, hakdamah 4 ff.) See Addendum, Mystical ConceM
pts in Chassidism, s.v. Body of the Sefirot, and Partzufim. of the ten sefirot vests itself, and also the bodies of the angels of Atzilut 33 R. Schneur Zalman, on the authority of R. Moses Nachmanides (cf. Shaar HaGemul, in comment on Psalms 104:4), states that the angels are composed of body and soul, matter and form. (See Torah Or, Bereishit 4b; Likkutei Torah, Berachah 98a; Siddur Im Dach, Shaar Hachanukah 273d.) The angelic body and matter are explained to consist of the root-elements of fire and air, thus extrM
emely subtle and diaphanous and in no way comparable to the cruder forms of matter as we know it. (Cf. Moreh Nevuchim 2:26, and see below, the quotation from Sefer Hanikud.) This view, opposed to that of Maimonides (see Hilchot Yesodei HaTorah 2:3 ff.; Moreh Nevuchim 1:49), finds support in the philosophy of R. Salomon ibn Gabirol (see his Mekor Chaim, esp. part 4; cf. Abarbanel on II Kings 3:3); probably in the thought of R. Judah Halevi (see Kuzari 4:3 and the lengthy remarks by Kol Yehudah, ad loc.; see also KolM
 Yehudah on Kuzari 3:11); Ibn Ezra ; with R. Shem Tov ibn Shem Tov ( Sefer Haemunot 4:1 ff., quoted partly in Pardes Rimonim 6:6); and generally with the Kabbalists
see Pardes Rimonim 24:11 ff., 15, and Etz Chaim 50: end of ch. 8. (See also Zohar III:225a, and cf. Zohar I:136b.) See also Chovot Halevavot 1:6; Hassagot on Hilchot Teshuvah 8:2; Shaloh, Assarah Maamorot, ch. 2. From R. Schneur Zalman it would appear that (like Ibn Gabirol) he is of the opinion that all angels are composed thus, inasmuch as he mentioM
ns in that category even the angels of Atzilut. From the Zohar, Nachmanides, and the Arizal, it would seem that they are of the opinion that not all angels have bodies. In Zohar Chadash 8d, the term separate intelligences (see above, note 18) is used in relation to angels, and as appears from the context, to angels of Beriah (though cf. Zohar III:225a). Nachmanides, too, makes frequent use of this term, and sometimes adds
the separate intelligences, i.e., the angels,
see his commentary on Exodus 20:3 (cf. aM
lso ibid. Numbers 22:23); furthermore, in Shaar HaGemul (ad loc. cit.), he speaks of the angels that are
beneath the Divine throne
 (thus beneath Beriah!). The Arizal, who, in Etz Chaim 50:8, speaks explicitly of the composite nature of the angels, states elsewhere (ibid., 26: end of ch. 1) equally explicitly that
there are angels which are not on a rank of corporeality, for they do not become vested in a body, they are a chariot (!) for the Holy One, blessed is He, and superior to the neshamah.
g to the Zohar (cf. I:34a; Zohar Chadash 10a), Nachmanides, and the Arizal, there are, thus, two general types of angels (a distinction which can be found in Maimonides too, cf. Moreh Nevuchim 2:6; cf. also Kuzari 4:3, and comment., ad loc.), the higher one of which is referred to as
abstract intellects.
 On the other hand, R. Joseph Gikatilla writes that
even among the supernal abstract intelligences that are called angels, there is not one that is simple without any plurality. Though the philosophers callM
ed the angels abstract intellects and abstract forms, nevertheless, though they are devoid of such matter as our matter, they also possess a simple, diaphanous supernal form of matter which is incomparable to our matter
 ( Sefer Hanikud 3:3; quoted in Torah Shelemah, vol. 16, pp. 301 ff.). R. Schneur Zalman also uses the term
separate intelligences
 and accepts the standard definition thereof as given by Maimonides (see Likkutei Torah, Shelach 46a), but he applies it to the supernal worlds; see ibid., 45a (cM
f. Maim., Hilchot Yesodei HaTorah 3:9, and Moreh Nevuchim 2:5). See further on this subject: Sefer Yetzirah 1:12 and the comment., ad loc.; Likkutei Amarim, Part I, ch. 39 ff.; Biurei Hazohar, Beshalach 40b-c; Maamarei Admur Hazaken
Inyanim, vol. 1, pp. 224-227; Igrot Kodesh by the Lubavitcher Rebbe, vol. 3, p. 463; et al.
which are a form of substantiality ( yesh ) [as it is written: 34 Job 4:18.
And His angels He charges with deficiency
 35 See Moreh Nevuchim 3, end of ch. 13, on this verse (though, unlM
ike Maimonides, R. Schneur Zalman retains the literal sense of
because they are not wholly in a state of nullification as the effect is in relation to its cause].
But the souls of the angels that emerged by the zivvug neshikin, 36 The conjunctio in a mode of kissing. This most sublime, and highest, form of a union, also called the conjunctio in a mode of panim to panim, refers to the conjunctio and most absolute union of the essence of the partzuf of abba with the essence of the partzuf of imma. M
 See Etz Chaim 15:1; 39:4 and 9. and also the souls 37 Text corrected according to L. H. of man that emerged by the zivvug zu
n of Atzilut, 38 The conjunctio of the masculine and the feminine. This refers to the union of the partzuf of z
eyr anpin and the partzuf of malchut. (See Addendum, Mystical Concepts in Chassidism ; and above, Epistle 15, note 9.) they, prior to their descending to Beriah, Yetzirah, and Asiyah, are not a level of substantiality ( yesh ) and a distinct entity on its own. On the contrarM
y, they are of the category of Divinity in immense contraction. They are like the kelim of the ten sefirot of Atzilut, which are in a category of limitation on account of the contraction of the light of the En Sof, i.e., the kav is vested in their nefesh-ruach-neshamah, and just like the original tzimtzum to bring about a void, and so on.
( 39 Brackets appear in the text. And even after the nefesh-ruach-neshamah of Atzilut descended to this world to the erstwhile tzaddikim, their essence possibly did not change toM
 become an entity distinct from Divinity. That is why they withdrew when they wanted to sin, before they sinned. 40 The souls withdrew, i.e., the tzaddikim died before they could sin. Cf. Zohar I:36b; II:10b; Zohar Chadash 19d ff.; Kohelet Rabbah 7:32, Rashi on Genesis 5:24, and Job 4:18. It is feasible to assume that also the thousands and myriads of worlds that are in the gulgalta [skull] of arich anpin and z
 41 See Zohar III:128b.
 Gulgalta, the Skull, refers to the topmost level, the sefirah ofM
 keter. The passage thus refers to the levels of keter of arich anpin and keter of z
eyr anpin. are not really worlds, like the hechalot of Atzilut, and a category of substantiality, but are like the souls of the angels that emerged from the zivvug neshikin and are called worlds in relation to the rank of the
 42 Skull and Beard of the supernal partzuf (see Zohar III:128b and 130 ff.). The Divine light emanates by way of the thirteen general
 (corresponding to the thirteM
en attributes of the Divine compassion, Exodus 34:6, 7; cf. below, Epistle 28, notes 33 ff.) of the dikna (the Beard). )
They are not, however, truly Divinity
able to create something ex nihilo, because they already emerged and became separated from the kelim of the ten sefirot, wherein the kav of the light of the En Sof is vested.
For the light is like its source, 43 Lit., the sort of luminary ( maor ). i.e., the nature and essence of the Emanator, blessed is He, whose Being is of His essence, and He is not, HM
eaven forfend, caused by some other cause preceding Himself. He alone, therefore, has it in His power and ability to create something out of an absolute naught and nothingness, without this
 having any other cause preceding it.
In order that this yesh, created by the power of the En Sof, should have a limit and measure, the light of the En Sof was vested in the kelim of the ten sefirot of Atzilut and becomes united in them in so absolute a unity that
He and His causations are one
h and through them [especially through their investment in Beriah, Yetzirah, and Asiyah ] creatures that have limitation and finitude.
However, it is known that the principal coming to be of the yesh and the totally distinct entity is through malchut of Atzilut, 44 See above, Epistle 8, note 44. which becomes the atik 45 The highest level, also referred to as keter. of Beriah, 46 The lowest level of the higher realm comprises the highest level of the succeeding, lower realm; see Etz Chaim 3:1, et passim (cf. TikkuM
nei Zohar, Introduction 11b). Cf. above, Epistle 17, note 28, and below. for
there is no king without a people
 47 Zohar III:271b; see Pirkei d
R. Eliezer, ch. 3; and cf. Tosafot, Berachot 40b, s.v. Amar Abbaye.
Only where the king has subjects can one speak of kinghood in any real and meaningful way. Thus by the causations of malchut, the attribute of malchut realizes itself and comes in its own right; cf. Addendum, ibid. The multitude of creatures, and their division, that were created by the force oM
f the One and absolutely Unique 48 Lit., absolutely unified (as opposed to composite). En Sof, it, too, is from the multitude of letters that issue from malchut
All their hosts by the breath of His mouth.
Breath of His Mouth,
 etc., through which the universe came into being, all signify malchut
the architect of creation.
 The issues from the mouth or the breath, i.e., the multitude of articulated letters, thM
us correspond to the emanations that issue into manifest being through malchut. (Cf. Addendum, ibid.; and above, Epistle 5, note 22.) The five organs of speech 50 See above, Epistle 5, note 23. are of the five gevurot 51 The five gevurah aspects limit, withhold, and differentiate the effusive outflowing. The organs of articulation, too, limit and make distinctions in the pristine breath of speech. This allows meaningful speech rather than the nonintelligible outflow of letters of speech as they are in their totalitM
 or breath of speech.
Cf. Likkutei Amarim, Part II, ch. 3; above, Epistle 5, note 115. of nukva. 52 The feminine aspect, i.e., malchut.
Thus ( malchut ) is called alma deitgalya (the manifest world), because through it is manifested the power of the light of the En Sof to create something out of nothing
without recourse to cause and effect. 53 Cf. Likkutei Amarim, Part I, ch. 52; above, Epistle 5, note 22. The first nine sefirot, however, emanated by a causal M
evolution, while the light of the En Sof is vested in chochmah only. And that is the meaning of
their beginning 54 Of the sefirot and all spheres. is wedged in their end.
 55 Sefer Yetzirah 1:7. For keter is the mediator between the Emanator and the emanated, 56 See above, Epistle 17, note 28, note 28. and the lowest level of the En Sof is contained in it.
That is why ( keter ) is called keter malchut (crown of sovereignty), 57 Tikkunei Zohar, Introduction 17a. for a crown is but for a king, and, also, the loM
west level of the En Sof is the malchut of En Sof. 58 Keter thus has two aspects: that of keter, the Royal Crown, symbolizing the highest level of the lower realm; and that of malchut, the lowest level of the superior realm. Consequently, from below upward, 59 From below Atzilut, toward Atzilut. malchut of Atzilut, too, is called keter, 60 Keter of Beriah. and especially since through it is the creation of the souls which are yesh, separate entities [in the world of Beriah ]. This 61 The creation of the souls in BeM
riah by malchut of Atzilut. is referred to as leidah, 62 Before proceeding with this intricate passage, an explanation of the relevant terms and concepts is in place. It has been pointed out (above, Epistle 15, note 9) that the Kabbalah makes extensive use of anthropomorphic metaphors and analogies, using terms that describe physical objects or processes to denote spiritual ones. Such is the case in this passage as well. On the terrestrial level there are various terms and concepts related to birth. There are the cM
ategories of the male and the female, the former influencing, or emanating, to the latter. The female is impregnated by the male. A seed of the male is implanted in the womb of the female. This seed originates in the brain of the male; originally it is a most subtle, nearly spiritual substance, but as it descends to the point of actual egression it becomes ever more material. When the seed is implanted, conception takes place, and an embryo develops. During the ensuing period of pregnancy, the embryo grows and deveM
lops into a foetus, nourished and sustained by the mother
s nourishment and sustenance. This development continues until the moment when the foetus is ready for birth. With the birth of the foetus, we have the actual revelation and egression into manifest reality of the hitherto concealed foetus. Moreover, birth means the actual revelation and egression into manifest reality of the rudimentary plant contained in the seed. One thing more: the perfect health of both parents, the perfect condition of their reproductM
ive organs, is not yet an assurance that conception and reproduction will actually take place. Procreation is dependent on Divine intervention. G
d is, as it were, a partner with the parents, and it is the Divine blessing or
 which makes possible the birth of the child. (See Kiddushin 30b; Niddah 31a; Zohar III:291b.) Analogous to the process culminating in actual birth is the coming into being of spiritual categories such as the soul. The essence of the soul is its own
 Divinity, the light of the En Sof. This Divine
 is posited first in keter and then in chochmah. It is the highest level of chochmah ; the mochin, the brain. As chochmah, the configuration of abba, unites with binah, the configuration of the supreme imma, the seminal point of En Sof is posited in the
the dot in the palace
; cf. above, Epistle 5, note 15), where it develops by way of expansion. In binah it is vested with wider dimensions which simultaneously make it more
 by dimming the full force of its radiation. From this conjunctio of abba and imma is born the configuration of z
eyr anpin, the middot of chesed to yesod. This progeny, as it is in Atzilut, is still absolute Divinity: En Sof, immensely screened and contracted, on a plane of creativity. The original seminal spark of En Sof, which on this plane is successively more contracted than it is on the higher planes, is then
 in the configuration of malchut, the lower imma. The conjunctio of z
n and malchut thus leads to a new conception in the
 of the lower imma. All the creative potentialities of the higher sefirot, the
rudimentary plant of the seed,
 the alma deitkasya (concealed world), are now posited in malchut where they develop in the process of
 from their total concealment to the point of their manifestation or
 That is why malchut is called the
sea into which all the rivers (the sefirot ) stream and pour their potentialities.
 In malchut all the pM
ossible creations are still hidden and concealed, just as the waters of the sea cover and conceal all the creatures of the sea. Within the womb of malchut, during the period of pregnancy, the potential creatures are
nourished and sustained
 by the nourishment and sustenance of malchut itself, viz., the lights and emanations of the higher sefirot that issue into it. Now, when it comes to the point of
 the point that the alma deitkasya (concealed world) should become an alma deitgalya (manifest worldM
) that is a finite and distinct entity, this cannot be effected by a simple, progressive, and causal development of the sefirot. Such a development of a gradual descent from higher to lower is unable to produce so radical an effect. The
 of something more than that, of a much more sublime category, is necessary. Birth, the
 to allow the concealed world to egress into manifestation, is made possible by an issue and radiation into malchut from the all-encompassing plane of aM
tik ( keter ; or makif ), the transcendent G
dhead. When the or makif thus unites with the or pnimi as it is in malchut, the potentialities of the or pnimi become actualized in manifest creation. The birth is referred to as the
splitting of the sea
 (as the splitting of the sea that took place on the seventh day after the Exodus from Egypt): the sea, i.e., malchut, or the womb of malchut, is
 to allow the egression of the foetal creatures. As the sea is split and a dry passage is produced, the hitM
herto hidden sea-creatures now become manifest. The conception in the womb of malchut is alluded to in Shemini Atzeret, the Festival of the eighth day since the first day of Sukkot. The special liturgy of Shemini Atzeret deals with the descent of rain, and from that day until Passover we recite the prayer morid hageshem (who causes the rain to descend). The term Atzeret means Assembly or Ingathering. The word
 alludes to the eighth sefirah in reverse order, thus binah. Atzeret refers to the ingathering M
of binah (alma deitkasya ) in malchut, alluded to by morid hageshem. Moreover, the word geshem means not only rain, the Heavenly downpour, but also matter; in the latter sense it alludes to the increasing materialization of the seminal drop as it descends from the mochin of abba to the womb of malchut, and thence into actual manifestation. Thus Shemini Atzeret is referred to as the point of conception. The period during which we say the prayer morid hageshem (from Shemini Atzeret to Passover) is the period of pregnM
ancy. The time of the Splitting of the Sea, the Seventh Day of Passover, is the point of birth. At that point Atzilut gives birth to Beriah and the creatures therein. All this again indicates the intricate relationship between keter and malchut :
their beginning is wedged into their end, and their end into their beginning.
 just as the splitting of the Red Sea
; 63 Zohar II:52b. also, the whole growth of the souls, throughout the seven months from the conjunctio of Shemini AtzerM
et to the Seventh Day of Passover, is like the growth of zu
n 64 The middot, chesed to yesod, and malchut. in the womb of imma ilaah 65 The supernal mother, binah.
by means of the supernal orot of the imma ilaah, and of yet higher, to the En Sof which vests itself in ( imma ilaah ) throughout the nine or seven months of pregnancy. 66 Lit., months of the leidah. Thus it is with the creation of the souls and angels in the world of Beriah.
Also, the very essence and root of the
The nether mother, malchut. receives and (through which) she is impregnated by the z
eyr anpin is of the mochin of abba and imma
 69 Of the brains (the highest levels) of the configurations of abba and imma ; thus analogous to the physical seminal drop which derives from the parental brain (cf. above, Epistle 15). and issues forth to abba and imma with every conjunctio, from arich anpin and atik yomin, 69 The partzuf corresponding to the sphere of the supreme keter. and still higher
up to the En Sof. EverythM
ing is concealed, though, in the mochin, until the nukva gives birth to the souls, and the angels and the hechalot for the world of Beriah. Thus it follows that by means of the ibbur and leidah, 70 Pregnancy and birth. there is truly a manifestation of the light of the En Sof. 71 On this profoundly mystical section see Likkutei Torah, Tzav 16b ff., and the discourses dealing with Shemini Atzeret. See also the Zoharic and Lurianic interpretations of Numbers 29:35.
Now it will be clear why the mitzvot (commandments)M
 are in malchut, the hey of the Name of Havaya, 72 See above, Epistle 5, note 16. while the Torah is in z
eyr anpin, the vav of the Name of Havaya. 73 See ibid.; see also above, Epistle 19.
The mitzvot, thus, appear inferior to the Torah itself, just as malchut is inferior to z
eyr anpin. Above, in arich anpin, the mitzvot are in the
whiteness of the gulgalta, i.e., the path (formed) by the parting of the hairs which divide into the 613 paths of the Torah as it is in z
 74 Zohar III:129a; 13M
6a (see Likkutei Amarim, Part I, ch. 41, author
s glossary note). The
 refer to concealed worlds or levels which serve as conduits for the supreme emanations. Cf. Zohar Chadash 34a ff.; Derech Emet on Zohar II:122b; below, beg. of Epistle 29. The root of the Torah [which derives from the supreme chochmah 74 See above, Epistle 19, note 35. ] is in the concealed mochin
 76 The brain-faculties ( chochmah, binah ) contained within the skull, thus lower in rank than the skull ( keter ) itself.M
 Cf. Etz Chaim 25:5. of arich anpin, which is the wisdom behind the reasons for the commandments. 77 The mitzvot are, in fact, superior to the Torah. However, it is like a seal in reverse. 78 The stamp of an engraved seal leaves an impression which is just the opposite of the way the seal is made. What is engraved in the seal (high in the seal) appears protruding (more tangible and material). What is protruding from the seal (lower in the seal) appears engraved (less tangible and material). Likewise, the more subliM
me the source of origin above, the lower it descends and appears inferior below and vice versa. Thus in essence the mitzvot are on a higher plane than the Torah; the Torah merely explains the mitzvot. On the revelatory plane, however, they appear lower (as malchut ) and the Torah higher (as tiferet, or z
their beginning is wedged in their end,
 79 Sefer Yetzirah 1:7. i.e., the power of the En Sof, blessed is He, 80 The power of the En Sof, blessed is He, vested in malchut makes it possibleM
 to create ex nihilo. in order to create substantiality ex nihilo. (Creation) is not by way of a causal development 81 Lit., by means of cause and effect. in which the effect would be encompassed by its cause, and essentially non-subsistent, but (in such a way) that the yesh is an entity distinct from Divinity so that the Emanator, blessed is He, can be a King over all separate entities by their fulfilling the commandments which He enjoins upon them, and
the end result of the act is first in intent.
y, Hymn of Lecha Dodi.
That is why they said in the Jerusalem Talmud: 83 Berachot 1:2; Shabbat 1:2.
Is then R. Shimon not of the opinion that one interrupts 84 Study of Torah. for lulav
 85 Observance of a commandment. and
If one learns with the intention not to practice, it were better for him had his afterbirth been turned over his face
 86 See references, above, note 83; and Vayikra Rabbah 35:6. for the afterbirth was formed first, by the (seminal) drop, and until the fortieth day, when the eM
mbryo begins to take on form, it alone was the essential substance of the embryo. In like manner, the commandments are the essence and root of the Torah, even though a commandment is corporeal 87 On the revelatory plane the commandments are related to physical objects and corporeal functions. and the Torah is wisdom. 88 I.e., related to man
s mind and intellect. Only one is in the chitzoniyut, 89 The commandments. and the other is in the pnimiyut, 90 The Torah.
The study of Torah, thus, has a certain advantage M
over the mitzvot ; see references below, note 91. and as (will be explained) further on. 91 Cf. Kuntres Acharon, Essay 4; Likkutei Torah, Emor 33a ff., Bamidbar 13a ff., and 17a ff.
Now, in like manner, by the zivvug zu
n of Beriah, Yetzirah, and Asiyah are created ex nihilo into substantiality, all that were created, formed, and made by the light of the neshamah within them. For (the neshamah ) is Divinity, of the kelim of the ten sefirot of malchut of Atzilut. In it is also contained the radiation of the kav fM
rom the light of the En Sof that is vested in Atzilut as far as the prassa (curtain). 92 Between Atzilut and Beriah (and likewise between the other worlds) there is a prassa (curtailing the higher world) which needs to be pierced in order for the light and vivification of the higher to penetrate and descend to the lower. See Etz Chaim 42:4 (ibid., ch. 13 ff. of Klalut ABYA
I); ibid., 44:1. This radiation of the kav, that radiated in the kelim of the ten sefirot of malchut, pierced the prassa along with them 93 WM
ith the kelim. and radiates in them in Beriah, Yetzirah, and Asiyah, just as in Atzilut itself.
The same is also with the very kav that is vested in the culmination and end of the n.h.y. of Adam Kadmon, 94 The lower three sefirot ( netzach, hod, yesod ) of Adam Kadmon. i.e., the end of the
 of its yosher 95 I.e., the end of the scheme of yosher, which culminates in the center of the primordial space, the point corresponding to malchut of Asiyah. See above note 32. which culminate in the malchut of AsiyahM
 : a radiation from the kav radiates from there and vests itself in the light of the neshamah of the ten sefirot of Beriah, Yetzirah, and Asiyah, which is Divinity. A radiation from (this) radiation vests itself in the nefesh-ruach of the ten sefirot of Beriah, Yetzirah, and Asiyah, and also in all their kelim, while a radiation of (that) radiation of the (original) radiation is (immanent) in all that were created, formed, and made, as it is written:
The seas, and all there is in them, and You animate them all.
Now, all this is by way of an extension of the vital force to animate them. However, the essence and nature of the light of the En Sof is in no way subject to space and encompasses all worlds equally:
And I fill the heavens and the earth
 97 Jeremiah 23:24. in one equal fashion, and
there is no place void of Him
 98 Tikkunei Zohar 57 (91b); ibid., 70 (122b). even in this physical world. 99 Cf. Shemot Rabbah 2:9. However, this is by way of
ee Zohar III:225a. and the meaning of this was explained in Likkutei Amarim. 101 Likkutei Amarim, Part I, ch. 48; see above, Epistle 1, note 13. It is not in a mode of extension and investment of the vital force to vivify them and make them come into being, ex nihilo into substantiality. (This is) only by a radiation from a radiation of the radiation, and so on, from the kav, as mentioned above.
Also, the radiation from the light of the En Sof which encircles and encompasses the four worlds Atzilut, Beriah, YetzirM
ah and Asiyah in equal fashion to the inner gleam ( kav ) is by way of the kelim of the ten sefirot of Beriah, Yetzirah, and Asiyah. By its radiation within the kelim, it confers unto them the power and force to create substantiality ex nihilo ( yesh meayin ).
Now, because the creation is by means of the kelim, the creatures are in a category of multifariousness and division, limitation and finitude, and especially so by means of the letters, 102 The letters of speech. as mentioned above.
Furthermore, [in additioM
n to all that was mentioned above,] the radiation of the radiation [and all that was said above] manifests its power and ability in the element of the physical earth in an immense manifestation, surpassing the elements transcending it, and even the hosts of heaven. For they do not have it in their power and ability constantly to bring forth something out of nothing ( yesh meayin ), like the element of earth. (The latter) constantly makes sprout something out of nothing ( yesh meayin ), namely the herbs and trees
from the vegetative property it possesses, which is non-substantial ( ayin ) and spiritual, while (the growths) are physical. ( 103 Brackets appear in the text. As for the mazal 104 The individual star, or angel of destiny. that strikes (the herb) and says
 105 Bereishit Rabbah 10:6; see Moreh Nevuchim 2:10.
this takes place after the herb has already sprouted. He does not tell it to sprout ex nihilo into substantiality, but only from small to big, and which kind of fruit, to bear, in all its details.M
 For 106 See H. V. prior to its sprouting, to whom would every herb
s mazal ordain all the details?)
Now all this is so only because the
 of Adam Kadmon culminate at the bottom of Asiyah, 107 I.e., at the lowest level, at malchut of Asiyah ; see above, notes 32 and 95. and
 108 In the other half of the primordial space. radiates the light of the En Sof, blessed is He, which encircles all worlds without any great interruption between them, except for the iggulim of Adam Kadmon only. M
109 Unlike the yosher, the iggulim take in the whole void (see above, note 32). The central point in the primordial space is not only the endpoint of yosher, but also the lowest level of the iggulim.
Also, the kav of the light of the En Sof, culminating at the ending of the
 of Adam Kadmon, radiates from below upward in a mode of or chozer 110 A returning (reflecting) light. Thus there is a constant stream of light flowing both ways: from the highest to the lowest level and back, from the lowest to the hM
ighest. See at the end of this section. just as the investment in arich anpin, abba and imma, and zu
n of Atzilut radiates as an or chozer from malchut of Atzilut, and malchut of Atzilut, from below upward, is a category of keter, and
their beginning is wedged in their end.
 111 Malchut is an aspect of keter, not only relatively speaking because as the lowest stage of the higher realm it is the highest of the successive, lower realm, but the keter of its own realm is vested and wedged in it, and it reflects M
back into its own keter. Thus, their beginning ( keter ) is truly wedged in their end ( malchut ).
It is likewise at the culmination of the kav of the light of the En Sof, culminating at the ending of the yosher of the
 of Adam Kadmon : it radiates from below upward 112 In a mode of or chozer. to the category of the light of the neshamah of the malchut of malchut of Asiyah, which is actual Divinity [(originating in) the chitzoniyut of the kelim of malchut of Atzilut ].
According to that which is stated M
in ch. 20 of Sefer Hagilgulim, cited in Likkutei Amarim, 113 Likkutei Amarim, Part I, ch. 6, author
s glossary note, ad loc. this radiation from the kav of the light of the En Sof vests itself first in the light of Atzilut in Asiyah, and from there to the Beriah and Yetzirah in Asiyah, and from these to the category of the light of the neshamah of the malchut of the malchut of Asiyah. And hence is the (creative) power and force in the culmination of the keli of the malchut of malchut of Asiyah within the element M
This is the constant and everlasting effect, throughout the earth, of the fiat
Let the earth bring forth herbs
( 115 Brackets appear in the text. in a mode of infinitude, and not during the six days of creation only [as is the case with the fiat
Let the waters bring forth an abundance of creeping things,
 116 Genesis 1:20. and the fiat
Let the earth bring forth living being
from the chochmah of the malchut of the malchut of Asiyah ]. For duringM
 the Seven Days of the Beginning there shone in this world a radiation from the light of the En Sof in a mode of gratuitous chesed, without any (prior) elevation of mayin nukvin 118 Feminine waters
The initial stimulus of an appropriate act by man (see above, Epistle 4, note 46). at all 119 See above, Epistle 5, and note 87, ad loc. ).
to make herbs and trees, and fruits, sprout ex nihilo into substantiality, constantly, from year to year. This is a kind of degree of infinity, for if this world will subsist fM
or myriads of myriads of years, they will still sprout forth from year to year.
There are, though, some (plants) which require a (prior) elevation of mayin nukvin [namely those which are sown and implanted]. But these (too, come about) like yesh meayin, 120 Not truly yesh meayin, for there is some initial substance. Thus strictly speaking it is yesh meyesh (as opposed to ayin, naught). But the final product is so inproportionate to its source that the vegetative process is somehow analogous to creatio ex nihilo. fM
or the implanted kernel is of no estimation whatsoever in relation to the fruit, nor in relation to the whole tree with the branches and leaves. The same applies to the various sorts of garden herbs and vegetables, and also to the various sorts of produce: that hundreds of kernels will come about from a single kernel is like yesh meayin, and a fortiori, with respect to the chaffs and spikes.
Now, these fruits (that come about) by means of an elevation of mayin nukvin, i.e., by sowing and implanting, they are, by fM
ar, superior to those that rise independently from the vegetative property in the soil only. And from this we can understand (the notion of) the elicitations of the supernal orot in Atzilut, Beriah, Yetzirah, and Asiyah ( 121 Brackets appear in the text. which is the purpose for the creation of man 122 See Likkutei Torah, Devarim 2a. ), as explained elsewhere. 123 Cf. Likkutei Torah, Nitzavim 50d-51a; see also above, Epistle 8.
And from this we can understand clearly the subject of the order of levels pertaining tM
o the inorganic, vegetative, animal, and articulate [which correspond to the aspects of earth, water, fire, and air]. Though the animal is more sublime than the vegetative, and the articulate is more sublime than the animal, nevertheless, the animal is nurtured and lives by the vegetative, and the articulate receives his vitality from both, even wisdom and knowledge. For
A child does not know how to call
 until it has tasted grain
; 124 Berachot 40a; cf. Zohar I:157b and Bereishit M
I had not yet eaten the meat of oxen
 125 And was, therefore, unable to examine the problem properly.
 Bava Kama 71b-72a; see commentaries, ad loc. This is the aspect of the or chozer : from below, from the bottom 126 Malchut. of Asiyah [where there is an exceedingly strong manifestation of the radiation of the radiation
from the light of the En Sof which encircles all worlds, and from the kav from the light of the En Sof at the culmination of the
 of the yosher of Adam KadmoM
n ] upward, in a mode of or chozer, as mentioned above.
And it will be clearly understood from this, the best of discernment and knowledge, how it is that the supreme angels of the Merkavah
the face of the oxen, and the face of the eagle
 127 Ezekiel 1:10. derive great enjoyment and are nurtured and content from the spirit of the cattle and fowl that ascends to them from the sacrifices on the altar, and as the sacred Zohar expresses it subtly: 128 Zohar III:241a.
And they derive enjoyment from their M
element and essence.
 129 The form and essence, as opposed to the physical aspects of the animal sacrifices. The animal spirit, the
 originally deriving from these angels of the Merkavah (see above, notes 20), thus is refracted and reflects back to its source in a mode of or chozer.
Now, after these words and this truth, 130 Par. II Chronicles 32:1. knowledge comes easy to the discerning 131 Par. Proverbs 14:6. to understand from all the above the great advantage of the operational commandments.M
 132 On the revelatory plane the mitzvot are but in malchut ; their origin thus is exceedingly sublime. It is to that exceedingly high and sublime source to which the or chozer (effected by the fulfillment of the mitzvot ) reflects. Hence, the elicitations effected by the performance of mitzvot are also that much more sublime (see below, Epistle 29; also, above, Epistle 3, note 5). For they are the purpose for the descent of the souls to this physical world, as it is written:
To practice them this day
uteronomy 7:11; cf. Eruvin 22a. and
Better one hour of repentance and good deeds in this world than all the life of the World to Come.
 134 Avot 4:17; see above, Epistle 1.
Until here we found of his holy writing. 135 R. Menachem Mendel of Lubavitch, grandson and disciple of the author, writes that his grandfather wrote this discourse a few days before his passing; see Derech Mitzvotecha 170a and Kitzurim V
TWENTY-ONE. Upon enquiring after their welfare, as is becoming to thoM
se who love His Name
May my word drop and my speech trickle as dew
 1 Par. Job 29:22 and Deuteronomy 32:2. to those who offer themselves willingly among the people 2 Par. Judges 5:9. to practice the righteousness of the L
rd ( tzidkat Hashem ) with His Holy Land 3 Cf. above, Epistles 14 and 17. by giving every year a set sum of monies for our Holy Land, may it be rebuilt and re-established speedily, in our days. (I call upon you) to bestir the alert 4 Cf. Makkot 23a: Sifrei, Numbers, sect. 1. and to strengM
then weak hands, to contribute monies for the Land of Israel every week, or at least every month, of the amount assigned as the year
s apportionment, as well as all the
 that one was inspired to donate annually, without a vow, 5 See Shulchan Aruch, Yoreh Deah 203; cf. Likkutei Torah, Matot 82b. for the support of our brethren who live in the Holy Land.
For, note, besides that it is known to all the great virtue of alertness with respect to all commandments
[Thus it is mentioned repeatedly M
in the sayings of our Sages, of blessed memory:
At all times one should try to be first when it comes to a commandment.
 6 Nazir 22b; Bava Kama 38b, etc.; see below, note 10. Also, it is the alertness of our father Abraham, peace to him, that stands by us and our children, for everlasting.
For the akedah 7 The binding of Isaac for sacrificial purposes (Genesis 22). itself is not really regarded as so great a test in relation to the level of our father Abraham, peace to him, especially as G
Please take your son
 8 Genesis 22:2. After all, there are numerous saints who gave their lives for the sanctification of the L
rd, even though that G
d did not speak to them. However, our father Abraham, peace to him, did this with a wondrous alertness 9 See Genesis 22:3 and Midrashim, ad loc. to show his joy and desire to fulfill the will of his Master and to cause gratification to his Maker.
And from him our Sages, of blessed memory, derived (the requirement of alertness) with respect to the keeping oM
f all the commandments in general; 10 Pesachim 4a; Rosh Hashanah 32b; etc. and in particular with respect to the act of charity, which is superior to them all, protecting and saving by its
 in this world 11 Cf. Peah 1:1; see above, beg. of Epistle 17. from all kinds of calamities that may come about, as it is written:
And tzedakah saves from death,
 12 Proverbs 10:2; see Rosh Hashanah 16b and Zohar I:104a. thus, a fortiori, from other kinds of suffering that are lighter than death. It is, thus, cerM
tainly to our benefit, even in this world, to be as zealous with it as possible, for, after all,
Man is judged every day.
 13 Rosh Hashanah 16a. ]
Indeed, we also found and noted in the service of charity a particularly great and wondrous advantage, without parallel: the act of charity is performed in numerous times, and whoever performs it frequently is praiseworthy. This is in contrast to performing it in one time and all at once, even when the total sum is the same, as R. Moses Maimonides, of blessed memorM
y, wrote in (his) Commentary on the Mishnah taught by the Sages, of blessed memory:
And everything according to the quantity of the act.
 14 Avot 3:15; see The Art of Giving (Kehot 2014), pp. 24-26 ff.
Now, besides that, R. Moses Maimonides, of blessed memory, explained well this reason and motive [
In order to refine the soul by means of the quantitative action
], there is an explicit verse in Scripture that
The effect of tzedakah is for life.
 15 See Proverbs 10:16 and 11:19. This means its effect M
and affection is to elicit supreme life from the Fountainhead of life, 16 Lit., Life of life; see above, Epistle 17, note 4. the En Sof, blessed is He, to the Land of Life, 17 See above, Epistle 8, note 46. the Abode ( Shechinah ) of our strength, 18 Ibid., note 36. of which it is said 19 Nehemiah 9:6.
And You animate them all.
 20 See above, Epistle 14, and note 29, ad loc. It 21 The Land of Life, the Shechinah. is the hut of David that has fallen 22 See above, Epistle 9, notes 27 ff. down to the very dust, aM
nd as the saying of our Sages, of blessed memory: 23 Megillah 29a (v.s. of Eyn Yaakov, ad loc.); Mechilta on Exodus 12:41; see below, Epistle 25, note 48.
Cf. Likkutei Amarim, Part I, end of ch. 17.
When they were exiled to Edom, the Shechinah went with them
 (This effect of tzedakah is brought about) because the arousal from below, to revive the spirit of the humbled who has nothing at all of his own, 24 The
poor who has nothing of his own
 corresponds to the Shechinah, the sefirah of malchut
nothing of its own but what is given to it by others
 (cf. Zohar I:249b; Etz Chaim 6:5 and 8:5; et passim ). See Zohar III:113b. elicits an arousal from above; and especially so when the people offer voluntarily to sustain the inhabitants of the actual Land of Life, 25 I.e., the terrestrial Land of Life, the Land of Israel; see above, Epistle 8, note 45. and suffice this for the initiated.
Now, whoever is enlightened as to so great and wondrous a matter will find to the best of discernment and knowledM
ge how profound are the words of the Sages, of blessed memory, when they said
Everything according to the quantity of the act.
 This refers to the act of charity, which is performed at numerous times to elicit supreme life in order to bring about a supreme unification ( yichud ) many times.
This is also similar to what R. Moses Maimonides wrote
 as is known from the sacred Zohar that the Shechinah is called nefesh (soul) 26 Cf. Zohar Chadash, Rut 84a; 78c; et passim.
 our life and our soul. And it is written: 27 Psalms 44:26.
Our soul is bent low, to the dust.
 28 Cf. above (note 22), and see Midrash Tehillim 44:2. And that is why our Sages, of blessed memory, said:
Great is charity, for it brings close the redemption
 29 Bava Batra 10a.
to raise (the Shechinah ) from the dust, gradually, 30 See Jerusalem Talmud, Yoma 3:2.
until Shilo will come.
TWENTY-TWO. 1 This section is but an excerpt from a lengthy epistle, the completeM
 version of which appears in Hatamim, Installment 2 (Warsaw, 1935; p. 32[126]
ff.) and in Igrot Kodesh Admur Hazaken (Kehot, 2012; p. 111 ff.). See Translator
s Introduction to Iggeret Hakodesh, (Addendum, p. a ), note 21. My beloved, my brethren and friends:
An open rebuke out of a love concealed: 2 Par. Proverbs 27:5. come now and let us adjudge, 3 Par. Isaiah 1:18. remember the days of old, consider the years of every generation. 4 Par. Deuteronomy 32:7. Has such ever happened since the days of the world, aM
nd where, oh where have you found such a custom in any one of the books of the early and latter sages of Israel, that it should be usage and regulation to ask for advice in mundane matters 5 See H. V.
what one is to do in matters pertaining to the physical world. (Such was not asked) even of the greatest of the erstwhile sages of Israel as the Tannaim and Amoraim,
For whom no secret is hidden
 6 Par. Daniel 4:6; see Chullin 59a. and
All the paths of heaven are clear to them,
 7 Berachot 58b. except forM
 the real prophets that were aforetimes in Israel as Samuel the Seer, to whom Saul went to enquire of G
d about the donkeys that were lost to his father. 8 See I Samuel, ch. 9.
For in fact, all matters pertaining to man, except for the words of Torah 9 Cf. Bava Metzia 59b; Temurah 16a; Maimonides, Hilchot Yesodei HaTorah 9:1 and Intro. to his Commentary on the Mishnah. and the fear of Heaven, are apprehended by prophecy only.
And there is no bread for the wise,
 10 Ecclesiastes 9:11. as our Sages, of blesseM
Everything is in the hands of Heaven except for the fear of Heaven,
 11 Berachot 33b. and
Seven things are hidden
man does not know how he will profit, and when the Kingdom of David will return
 12 Pesachim 54b. Note, these are likened one to the other! 13 I.e.,
when the Kingdom of David will return
 (see the commentary of Maharsha, ad loc.).
As for what is written in Isaiah, 14 Isaiah 3:3.
A counselor and a wise one who silences all,
, as for the statement of our Sages, of blessed memory, 15 Avot 6:1.
From him 16 The scholar of Torah, who studies lishmah,
d, without any ulterior motives. See Likkutei Amarim, Part I, end of ch. 5. Above, Epistle 12. people enjoy etzah (counsel) and toshiyah (salvation)
this refers to matters of the Torah, called toshiyah. 17 Midrash Tehillim 7:3; Sanhedrin 26b; Zohar Chadash 5d. Thus the Sages, of blessed memory, said: 18 Chagigah 14a.
A counselor is he who M
knows to intercalcate the years and to determine the months,
 19 Emended according to H. V. for in Torah terminology the principium of intercalcation is called etzah 20 Counsel. and sod, 21 Mystery. as mentioned in Sanhedrin, folio 87; 22 Sanhedrin 87a. see there in the commentary of Rashi.
However, I shall relate the truth 23 Par. Daniel 11:2. to those who listen to me:
Love upsets the natural order of conduct,
 24 Bereishit Rabbah 55:8; cf. Sanhedrin 105b. for it is a covering of the eyes not to see the tM
ruth. Because of their great love for the life of the body [for the sake of Heaven, to worship G
d with it in a mode of flashes of fire and a great flame 25 Par. Song of Songs 8:6. Cf. above, Epistle 1, note 29. because of their soul
d], 26 Cf. above, end of Epistle 17. The author does not accuse his followers of seeking physical comfort for its own sake. He views them with compassion and judges their motives to be noble. However, he admonishes them to find a profound lesson in their hardship. thM
ey are properly angry with the agony of the body, Heaven forfend; may G
d show compassion. Thus they are not able to bear it at all, to the point that it drives them out of their mind 27 See Eruvin 41b; cf. Zohar Chadash 49a. to tramp about from city to city to seek advice from afar, and they did not implore G
d by returning to Him with humble spirit and submission of the body to accept His chastisement with love,
for He whom He loves
It is analogous to a compassionate, wise, and riM
ghteous father who punishes his son. Surely the wise son should not
 29 Par. Joshua 7:8. to escape and find himself help, or even an intercessor before his father, who is compassionate, righteous, and merciful. Rather, he should have his face looking straight 30 Par. Psalms 11:7. at his father, face to face, to endure his strikes with love,
For his lifelong benefit.
Now, above, the aspect of panim (face) is that of willingness and pleasure. 31 The term panim denotes pnimiyut, the inner essM
ence, the core. Correlative it expresses willingness. To give in a mode of pnimiyut implies most profound willingness and favor, stemming from the very essence of the giver. Cf. Likkutei Amarim, Part I, ch. 22. That is, our Father in Heaven effuses to His children all the good of the worlds, and life for the soul and body, out of love and willingness, pleasure and delight, through the Torah of Life, 32 Cf. Proverbs 3:8. His Will, blessed be He, which He gave to us, as it is written: 33 Liturgy, concluding benedictiM
For in the light of panecha (Your Face), 34 I.e., out of love and willingness. You gave us the Torah of Life
 to carry out His will with it. 35 By observing the Torah and the commandments. And of this it was said:
For in the light of the King
s Face there is life, and His will
To the heathens, however, He effuses the life of their bodies without willingness, pleasure, and delight. This, therefore, is referred to as elohim acherim, 37 Lit., other gods.
d sustains the heathens without favor. Thus He does so by means of various intermediaries. These appear to the heathens as independent entities and forces, as
; see Likkutei Amarim, Part I, ch. 22; below, Epistle 25. Cf. Tikkunei Zohar 32 (76b). for they draw from the aspect of achorayim. 38 Achorayim (hindersides; as opposed to panim, the face, or frontside) denotes the most extraneous aspect, as far removed from pnimiyut as possible. Correlative it expresses a lack of willingness. To give in a modM
e of achorayim implies a contemptuous and strictly formal gift; see Likkutei Amarim, Part I, ch. 22.
It is likewise with man: willingness and pleasure are an aspect of panim (face). When one does not accept 39 The chastisements of G
d. with love and willingness, it is as if
 40 Par. Joshua 7:8. Cf. Jeremiah 2:27; etc. and achor (back), Heaven forfend.
The suggested advice (to be able) to accept with love is the counsel of the L
rd in the mouth of our Sages, of blessed memory:
 41 Berachot 5a. Thus one will find with himself sins that require the purgation through afflictions. 42 See ibid. and Zohar III:57b. Then one will see clearly His great love toward himself which
upsets the natural order of conduct,
 as in the simile of the great and awesome king who, out of his great love, personally washes the filth from his only son, as it is written:
rd will wash the filth off the daughters of Zion
 with a spirit of justice
As waters (reflect) face to face,
 44 Proverbs 27:19; see above, Epistle 1, note 26. there will be an arousal of love in the heart of everyone who perceives and understands the preciousness of the nature of G
s love for the nether beings; it is dearer and better than all the life of all the worlds, as it is written:
How precious is Your chesed
For Your chesed is better than life
 46 Psalms 63:4. For chesed [which is the aspect of love] is the Fountainhead of the lifeM
 47 Lit., the Life of the life (cf. above, Epistle 17, note 4). prevalent in all the worlds, as it is written:
He sustains life through chesed.
 49 Liturgy, opening benedictions of the Amidah.
And then 49 When a man accepts upon himself with love, etc. G
d, too, will grant goodness and make His Face shine toward him in the mode of a manifestation of the love which at first was clothed and hidden in a manifestation of admonition, 50 Chastisement.
Cf. above, Epistle 11, and Likkutei Amarim, Part I, ch. 26. M
and the gevurot shall be sweetened at their source and the judgments become nullified, forevermore.
(22b 51 The following is obviously not a continuation of the preceding (cf. above, note 1), but was placed here by the compilers of Iggeret Hakodesh as an addendum to 22
after the first editions had been published (see list of editions)
as the Lubavitcher Rebbe notes in Shiurim B
Sefer HaTanya. The connection, however, is not immediately apparent. Perhaps it lies in the opening passage of the complete veM
rsion of part (a) (referenced above in note 1), in which Rabbi Schneur Zalman laments that questions on material affairs occupy too much of his time
for this theme also figures in the epistle before us. ). My beloved, my brethren and friends:
Due to the immensity of my preoccupations which all together surround me and
encircle me like water all day and all night, never holding their peace,
 52 Par. Psalms 88:18 and Isaiah 62:6.
I am unable to bear 53 Text corrected according to L. H. the burden to state M
in writing all that is in my heart.
Briefly, however, I come as one who reminds and repeats erstwhile matters 54 Keritot 8a. in general, and in particular to those of the people who offer themselves willingly
to stand by the (Divine) service, i.e., prayer, 55 See Judges 5:9 and commentaries, ad loc.; Taanit 2a; Sifrei, Deuteronomy, sect. 41. with a loud voice: 56 See Nachmanides, end of his comment, on Exodus 13:16; cf. Sefer Chassidim, sect. 820. Shulchan Aruch, Orach Chaim 101 and comment., ad loc. to strengthM
en themselves very much with all might and power 57 See Berachot 32b, Rashi ad loc. (s.v. Tzrichin ). against any internal or external obstacle, with, literally, a strong hand. This refers to the
will of those who fear Him
transcending the wisdom and understanding G
d gave into them in order to know to exercise all that G
d commanded with intelligence and knowledge.
There should be but a simple will and a spirit of voluntary offering in every one whose heart prompts him to serve
 59 Cf. Yoma 24a. thus to cause gratification to his Maker. Of this it is said:
For it is a stiff-necked people, and You pardon,
Stiff-neckedness denotes simple will, will as it is in itself, transcending the faculties of reason; see below, Epistle 29, note 25. Cf. Likkutei Torah, Balak 67d and 71b. for pardon, too, transcends wisdom, as
 61 Jerusalem Talmud, Makkot 2:6 (see comment. Pnei Moshe, ad loc.); Pesikta d
R. Kahana (ed. Buber), 25.
sdom demands that sins go paired with appropriate judgment. The possibility of teshuvah or simple pardon (thereby avoiding judgment), thus, transcends wisdom, and is due solely to Divine grace. Thus Moses our Master, peace to him, invoked
measure for measure,
 62 Nedarim 320. and suffice this for the initiated.
Furthermore, I ask of you not to cast aside my words, the plea I issued for everyone to be upright and walking with integrity 63 Par. Proverbs 19:1; etc. just as
d made man upright; not to seek M
numerous calculations
 64 Par. Ecclesiastes 7:29. of the pretexts of man
s steps and a person
s thoughts and devices. 65 I.e., to calculate on the motives of other people and to criticize them. For that is the work of Heaven and not an occupation for human beings.
Rather, (every one is) to believe with absolute faithfulness in the precept of our Sages, of blessed memory: 66 Avot 4:10.
And be humble of spirit before every person
in general. 67 I.e., any one. For it is a set matter and an established pM
roverb that each one becomes better through his fellow being. 68 Whereas all of Israel together form a single stature every one complements the other, thereby improving and perfecting him; cf. Zohar I:234a (also, ibid., 167b); Kuzari 3:19; Tomer Devorah 1:4.
Cf. also Avot 4:1; Zohar III:85b.
Thus it is written 69 Judges 20:11; cf. Chagigah 26a.
All the men of Israel
as one man associated together,
R. Shimon bar Yochai (ed. Epstein-Melamed), on Exodus 19:6 (Jerusalem, 1955, p. 139):M
as one body, and one soul.
 just as one man is composed of many limbs; but when they become separated this affects the heart. 71 Ibid. (also, Mechilta d
R. Yishmael, ad loc.); Vayikra Rabbah 4:6.
See also below, Epistle 31.
For out of it are the issues of life.
On the theme of the innate unity of Israel see also: Jerusalem Talmud, Nedarim 4:4 and comment., ad loc.; Arizal, Likkutei Torah, on Leviticus 19:18; Likkutei Torah, Nitzavim 44a; Igrot Kodesh by the Lubavitcher Rebbe, vol.M
 2, p. 113 ff. With us, therefore, by all of us being as truly one man, the service (of G
d) will be established in the heart. And from the affirmative
. 73 You may infer the negative; Sifrei, Deuteronomy, sect. 46. That is why it was said: 74 Zephaniah 3:9.
To serve Him as one part.
 75 One part (see Rashi on Genesis 48:22), or: one shoulder (see Targum Yonatan, ad loc., and Likkutei Torah, Derushim L
Sukkot 80d), the meaning for both being: with one consent.
Therefore, my beloved and dear ones: I beg M
of you to make an effort with all the heart and soul to drive into the heart the love for one
And none of you should consider in your hearts what is evil to his fellow man
it is written. 76 Zechariah 8:17. Such (consideration) should never rise in the heart, and if it does rise one is to push it away from his heart
as smoke is driven away,
 77 Par. Psalms 68:3. and truly like an idolatrous thought.
For to speak evil is as grave as idolatry, incest, and shedding of blood together. 78 JeM
rusalem Talmud, Peah 1:1; Midrash Tehillim 12:2. Also: Arachin 15b and Maimonides, Hilchot Deot 7:3. If this be so with speech
; 79 So much the worse when in thought. and the advantage of the adjustment of thought over speech, whether for the good or for the better, is already known to all the wise of heart. 80 Cf. Likkutei Amarim, Part I, ch. 16; Torah Or, Yitro 71a; Likkutei Torah, Shelach 51d ff., et passim.
rd, who blesses His people with peace, 81 Par. Liturgy, Amidah (par. Psalms 29:11). sM
et among you peace and life, forevermore, as is the wish of him who loves you faithfully from heart and soul.
The matter is by the decree of the watch-angels and the say of the holy ones
 1 Daniel 4:14; cf. Pesachim 33a.
the Sages of the Mishnah, may peace be on them, who taught in their Mishnah:
Ten that sit and busy themselves with Torah, the Shechinah dwells among them.
 2 Avot 3:6. This is the whole of man. 3 Par. Ecclesiastes 12:13. Moreover, (man
o this world was for the purpose of this ascent, of which there is none higher.
For the Indwelling of His Might ( Shechinat Uzo ), which is in the heights of the upper realms 4 Par. Liturgy, prayer of Aleinu (cf. Isaiah 33:16). and whose awesomeness the heavens and the heavens of the heavens cannot contain, 5 Par. I Kings 8:27; etc. dwells and becomes magnified among the children of Israel. Thus it is written:
rd, dwell among ( toch ) the children of Israel
pation with Torah and the commandments by ten, expressly, as our Sages, of blessed memory, said:
We compare toch-toch
; 7 An analogy to two occurrences of the word toch, from which we derive the minimum often participants for a quorum; Berachot 21b; Megillah 23b. of this it was said:
The Holy One in your midst,
 8 Isaiah 12:6. and
There is no matter of holiness with less than ten.
 9 See above, note 7, cf. Zohar II:129b; Tikkunei Zohar 18 (35b); et passim.
Therefore, too, our Sages, of blessed mM
emory, need to derive from Scripture whence we know that even one who sits occupied with Torah
. 10 The Shechinah dwells with him.
 Avot 3:6; Berachot 6a. And even so they did not find from Scripture support for that, but only for the allotment of a reward to the individual, proportionate to himself and in proportion 11 V. L. omits
 to the many. 12 I.e., the reward for his singular efforts is in proportion to communal study of Torah. But as to causing an indwelling ( hashraah ) of G
(the individual) cannot be compared to (the multitude) at all.
The difference between causing an indwelling ( hashraah ) and the allotment of a reward is explicit to those who discern knowledge. For the
allotment of a reward
d irradiates the soul that seeks Him with the light of Torah, which is truly the wrapping of His garment
[wherefore the Torah is called
 13 Taanit 7b; see also Megillah 16b and Sefer Habahir 50 (149). ], as it is written: 14 Psalms 104:2.
He wraps (Himself in)M
 light, as (with) a garment.
 15 Cf. Zohar III:245b. But because the soul is limited and finite in all its powers, the light of G
d that radiates in it is also limited, contracted, and vests itself in (the soul). That is why the heart of those who seek the L
rd is in a mode of ecstasy at the time of prayer, or the like. For their heart rejoices in Him and exults
Even with exultation and song,
 16 Par. Isaiah 35:2. and their soul delights in the pleasantness of the L
rd 17 V. L.: over the L
s light as it becomes revealed from the wrapper of His garment
And His arrow comes forth like lightning.
 18 Zechariah 9:14. This is the allotment of the reward for Torah, which is always fixed in the soul that labors in (Torah).
The indwelling ( hashraah ), however, is an immense radiation from the light of G
d that radiates in (the soul) without limit and end. It cannot become vested in a finite soul, but encompasses it from above, from
its head to its foot,
 19 The totality of the soul.M
 as our Sages, of blessed memory, said:
The Shechinah hovers over every gathering often,
 20 Sanhedrin 39a. i.e., over them, from above. 21 Cf. Likkutei Amarim, Part I, end of ch. 11. Thus it is written:
May the pleasantness of the L
d be upon us, and the work of our hands establish upon us.
 22 Psalms 90:17. This is to say that the pleasantness of the L
rd which shone forth through the work of our hands in the occupation with Torah and the commandments [for
The Torah and the Holy One, bM
lessed is He, are entirely one
 23 Zohar II:90b; see also 60a and III:73a. Cf. Kitzurim V
Hearot, p. 104 f. See Likkutei Amarim, Part I, chs. 4 and 23. ] become established and
dwell upon us from above,
 for it is without limit and end and does not become vested in our soul and intellect.
That is why we do not apprehend with our intellect the delightfulness and sweetness of the unlimited and infinite pleasantness of the L
rd, and the splendor of the Shechinah, established and dwelling upon us through thM
e work of our hands in Torah and the commandments (performed) specifically en masse. 24 As opposed to singular, individual activity. And of this our Sages, of blessed memory, said:
In this world there is no reward for the commandments.
 25 Kiddushin 39b. For it is impossible for the world to attain it [the reward] but by divesting the soul from the body, and even then by way of grace, as it is written:
And that Yours, my L
rd, is kindness, for You repay each man according to his deeds.
 Thus our Sages, of blessed memory, said that the Holy One, blessed is He, gives unto the righteous a capacity
. 27 To receive their reward. Sanhedrin 100b. Cf. above, Epistle 3, note 5.
It is not so, however, with the angels, as I heard from my masters that if there were an angel standing in the presence of a gathering of ten Israelites [even if there are no words of Torah between them], an unlimited and infinite fear and awe would then befall him from the Shechinah that dwells over them that he would become toM
tally nullified. 28 Thus, unlike the soul, an angel is unable to apprehend and endure the manifestation of the Shechinah.
Therefore, evil in my eyes is the behavior that takes place under the sun 29 Par. Ecclesiastes 2:17; etc. in general, and especially among my brethren and friends that draw near to the L
drawing near means prayer
: 30 Tanchuma, Vayera 8; see also Bereishit Rabbah 49:8 and 93:6; Aggadot Bereishit 22:2. after prayer or before it there is formed a
ve us, as our Sages, of blessed memory, said:
Two who sit together, and there are no words of Torah between them
 31 Avot 3:2. And if a
 is formed by ten, over which the Shechinah dwells, there is no greater insult and shaming of the Shechinah than that, the Merciful save us. And when our Sages, of blessed memory, said of him who commits a transgression in secret that
he repulses the feet of the Shechinah,
 32 Kiddushin 31a. Heaven forfend, he who commits a transgression in publiM
c repulses the whole measure of the stature of the Creator, as it were, as our Sages, of blessed memory, said:
It is impossible for Me and him
 33 Sotah 5a. except that
the King is held captive in the tresses
 34 Song of Songs 7:6. The Shechinah is bound to Israel, regardless; thus, by their improper acts the Shechinah is drawn into exile with them, per force, as it were; see Vayikra Rabbah 31:4; Tanchuma, Nitzavim 3; Tikkunei Zohar 6 (21b); Likkutei Amarim, Part I, ch. 45.
But woe to one who repM
ulses the Shechinah when G
d will raise (the Shechinah ) and say to her: 35 Isaiah 52:2.
Awake, arise from the dust
 36 Cf. Zohar II:7a. and
For three things Israel is kept back in exile: because they repulse the Shechinah, and because they shame the Shechinah
 as mentioned in the sacred Zohar. 37 Zohar III:75b.
Therefore, my beloved ones, my brethren and friends: do not commit this great evil and
d before it grows dark,
 38 Jeremiah 13:16. i.e., between M
Minchah 39 Afternoon Prayer. and Maariv, 40 Evening Prayer. by studying in groups every weekday the pnimiyut 41 The
 of the Torah: the esoteric teachings of the Torah. of Torah, i.e., the Aggadah contained in the work Eyn Yaakov. For most of the secrets of the Torah are concealed in it, 42 In the Aggadah. and it atones man
s sins, as explained in the writings of the Arizal. 43 See Rabbi Schneur Zalman
s Hilchot Talmud Torah 2:2 (and notes, ad loc., in ed. N.Y., 2004); cf. ForewoM
rd to the commentary on Shir Hashirim attributed to Nachmanides. (On the Arizal, see above, Epistle 5, note 103.) The revealed parts therein 44 I.e., the nonmystical parts. are the ways of G
d wherein man is to walk and (enable him) to devise counsels in his soul 45 Par. Psalms 13:3. pertaining to matters of heaven 46 Religious affairs. and matters of the world, 47 Secular affairs. as is known to all the wise of heart. 48 Cf. Sifrei on Deuteronomy 11:22; Avot d
(They are) also to learn somewhatM
 in Shulchan Aruch, Orach Chaim, the laws that are essential to every person. Of this our Sages, of blessed memory, said:
Whoever studies halachot every day
referring to the clarified and adjudged rulings that are of practical relevance, as explained in the commentary of Rashi, ad loc.
On the holy Shabbat, toward the time of Minchah, they should occupy themselves with the laws of Shabbat. For
The law of Shabbat is important.
 50 Shabbat 12a; see Rashi, ad loc. It is easy for man tM
o stumble in it, Heaven forfend, even in the matter of a prohibition involving extirpation and stoning, because of a lack of knowledge, and
error in teaching amounts to intentional sin,
 51 Avot 4:13. Heaven forfend. No need to mention (that the same applies to) the Rabbinic injunctions which are ever so numerous, and especially with respect to the prohibitions of muktzeh, 52 That which is forbidden for use or handling on Shabbat and Festivals. of which there are many; and as our Sages, of blessed memory, saidM
The words of the Soferim 53 The Scribes, i.e., the Rabbis. are more severe than the words of Torah.
 54 Jerusalem Talmud, Berachot 1:4; Eruvin 21b. For whoever transgresses the words of the Sages, even but a light injunction of theirs [as, for instance, he who eats before the evening prayer, and the like] is guilty of death, 55 Berachot 4b. just as one who transgresses the severe matters of the Torah.
And let no individual separate himself from the congregation, even to learn something else; rather, (each oM
ne is to participate) in whatever the congregation busies itself with. There is no need to mention that one should not leave if there are not ten without him; to him I apply the verse
And those that leave the L
rd shall be consumed
 56 Isaiah 1:28. as our Sages, of blessed memory, said with respect to every sacred matter. 57 Jerusalem Talmud, Megillah 4:4; cf. Berachot 8a. For There is no holiness as the holiness of the Torah 58 Zohar III:81a.
the Torah and the Holy One, blessed is He, are M
Thus, whoever separates himself from the community
, 60 Semachot 2:10; Maimonides, Hilchot Evel 1:10. but he who will listen to me shall dwell securely, 61 Proverbs 1:33. and in his and in our own days Judah shall be saved and Jerusalem shall dwell securely 62 Par. Jeremiah 23:6 and 33:16.
Amen, may this be (His) will.
TWENTY-FOUR. My beloved, my brethren:
I beg you, do not act wickedly, friends that are beloved to their Maker and hateful to their inclinatM
ion. 1 The inclination toward evil.
[The Hebrew passage is a play on words (
), cf. Berachot 61a; Rut Rabbah 3:1.] Let no one make himself wicked before the Omnipresent the one hour 2 Par. Eduyot 5:6. He has chosen of all day in which to gather and stand before Him [during that hour]. It is an auspicious time before Him to become revealed, to come into the miniature sanctuary 3 The Synagogue; cf. Megillah 19a. to attend to the Abode ( Shechinah ) of His Glory,
He who dwells with them in theM
 midst of their impurity,
 4 Leviticus 16:16; cf. Yoma 56b. and to be available to those who seek and beseech Him and those who hope for Him.
Now, he who recounts his needs 5 He who focuses his prayers on his wants and needs. shows of himself that he does not desire to contemplate and to see the manifestation of His majestic glory. Thus he becomes an impure chariot 6 See above, Epistle 15, note 24, for the connotation of the word
 This notion applies to the realm of impurity as well as to the realmM
 of holiness; see above, Epistle 2, note 16. to the
 7 The principal aspect and source of the forces of evil; see below, note 9; Torah Or, Hosafot Vayechi 102c. of whom it is said,
The fool does not desire understanding
but only that his heart may lay itself bare
; Proverbs 18:2. Cf. Chovot Halevovot, Avodat Elokim, ch. 4. as mentioned in the Zohar and by the Arizal. 9 See Zohar I:179a f. and the comment. of R. Moses Zacuto, ad loc. (On the Arizal, see above, Epistle 5, note M
103.) This means, he does not desire to contemplate and to see the preciousness of the splendor of the greatness of the King of all kings, the Holy One, blessed is He, which becomes revealed in that hour above, and also below, to those who desire to look to His glory and greatness which wraps and vests itself in the words of the liturgy [which has been properly arranged for everyone] and becomes revealed to each according to his intellect and the root of his soul, as it is written: 10 Proverbs 12:8.
(is praised) according to his intellect,
 the ktiv 11 The textual writ, as opposed to the textual reading (cf. above, Epistle 19). being: yehalel (praises). 12 Thus reading: man praises (or prays) according to his intellect. The content of one
s prayer reflects one
s intellect and, correspondingly, the extent of revelation elicited by that prayer; cf. above, Epistle 12, and note 38, ad loc., for a similar interpretation.
Now, the kingdom of heaven is similar to a kingdom on earth. 13 See Berachot 58a; Zohar M
I:197a. It is customary for a king to have his might concealed in the innermost chambers, with several guards at the doors, ( 14 Brackets appear in the text. so) that many people await for days and years to see his might and glory. And when he wishes to become revealed to all, he 15 For the allegory following, see Zohar II:131a-b ( Zohar I:256a, sect. 22). proclaims throughout his kingdom to gather and to stand before him in order to show them his majestic glory and the precious splendor of his greatness. Now, whoeM
ver will stand before him not caring to see him and busies himself with his needs, how inferior, foolish, and simple is he; he resembles an animal in the eyes of all 16 Par. Psalms 49:13, 21.
I.e., irrational. in the eyes of all creatures.
Moreover, it is a dishonor to the king by demonstrating before him that to have pleasure and delight from looking at his glory and beauty is of no more esteem in his eyes than busying himself with his (own) needs. Also, it is a capital offense toward the king by demonstrating M
how he insults and dishonors the king before all who see. Of this it was said:
And the fools raise the insult.
 17 Proverbs 3:35. This means to say that though he is a fool, he should not
 that the insult becomes apparent to all.
Our Sages, of blessed memory, therefore, ordained that with prayer one should be
as standing before the King.
 18 Berachot 33a. At least he should make himself appear as if he stands (before the king), to the sight of all who look with physical eyes at hisM
 actions and words, even though the fool has no thought. That is why all the prayers were ordained for the one who will contemplate on them properly. But he who does not show this makes himself guilty, at the risk of his life, and of him it was said in the sacred Zohar 19 Zohar II:131b; cf. Zohar I:256a. that
he causes an insult against the supernal arrangement and shows that he is separate and has no part in the G
 the Merciful save us.
Therefore, 20 Par. Bava Kama 84b. I come to act as an ageM
nt of our Sages, of blessed memory, to enact a decree to apply equally to every one: No idle talk is to be spoken 21 See references cited above, note 19, and commentary Mikdash Melech, ad loc.; Sefer Chassidim, sect. 18. See also Mikdash Melech on Zohar III:75b. from the moment the chazzan 22 Who leads the congregation in prayer. begins to recite the prayer until the end of the last Kaddish, 23 Prayer of sanctification of G
s Name. at Shacharit, Arvit, and Minchah. 24 See note to H. V. See also Likkutei Levi M
Yitzchak on this passage.
And he who will disobey wittingly shall sit on the ground and beg of three people to release him from the supernal excommunication.
As he will repent, he will be healed,
 25 Par. Isaiah 6:10. and fully retroactively, no excommunication will apply to him. For, from the very outset it applies only to those who rebel and revolt, who do not care at all to seek atonement from Heaven and from the creatures for this sin which calls for judgment.
Also, (this applies) only when they speak deM
liberately, with contempt, but not to one who forgets, or unwittingly uttered some words, for he does not require a release at all;
d who is righteous examines the hearts and the kidneys.
 26 Psalms 7:10. Be Beneficient, O L
rd, to the good and to those who are upright in their hearts. 27 Psalms 125:4.
To comprehend the words of understanding
 1 Par. Proverbs 1:2. stated in the sacred book called Tzavaat Harivash 2 The Testament of R. Israel Baal Shem Tov (In EnglisM
[though in fact it is not at all his testament, 3 Emended according to the glosses of the Tzemach Tzedek ( Kitzurim V
Hearot, p. 40), and L. H. and he did not ordain anything before his passing; they are mere gleanings of his pure sayings that were gathered,
gleanings upon gleanings,
 4 Par. Taanit 6b. and (the compilers) did not know how to determine the phraseology exactly in its proper fashion. The connotation, however, is absolutely true.]
we shall precede 5 For the passage in queM
stion see below, note 81. with the saying of our Sages, of blessed memory:
Whoever is in a rage is as if he worships idols.
 6 Zohar I:27b; III:179a, and 234b; Zohar Chadash 21a; Maimonides, Hilchot Deot 2:3. Cf. Shabbat 105b; Nedarim 22b. The reason is clear to those that have understanding, because at the time of his anger faith has departed from him. For were he to believe that what happened to him is of the L
s doing, he would not become angry at all.
And though it is a person possessed of free choM
ice cursing him, or hitting him, or causing damage to his money, and therefore guilty according to the laws of man and the laws of Heaven for having chosen evil, nevertheless, as regards the person harmed
this was already decreed from Heaven, and
the Omnipresent has many agents.
 7 Zohar III:36b; Rashi on Exodus 16:32.
See Taanit 18b; Mechilta and Rashi on Exodus 21:13; Emunot Vedeot, by R. Saadiah Gaon, 4:5. See also Bamidbar Rabbah 18:22; etc. Maamarei Admur Hazaken Haketzarim, p. 379 ff.
his, but even at that particular time when he hits or curses him, there is vested in him a force from G
the breath of His mouth,
 8 Psalms 33:6. blessed be He, which animates and sustains him, and as it is written:
 9 II Samuel 16:10. Now, where did He say (so) to Shimi? But this thought, that occurred in Shimi
s heart and mind, descended from G
 breath of His mouth
 animated the spirit of Shimi at the M
time he spoke those words to David. 10 See Sefer Hachinuch, sect. 241 (cf. Minchat Chinuch, ad loc., and Tanchuma, Vayikra 7): Reishit Chochmah, Shaar HaAnavah, ch. 3. Cf. references cited above, note 7. For if the
breath of His mouth,
 blessed be He, had departed from the spirit of Shimi for a single moment, he could not have spoken at all.
( 11 Brackets appear in the text. And that is the meaning of
rd told him [at that very moment, indeed]:
 as known what the Baal Shem Tov, of blessed memory, said 12 See Likkutei Amarim, Part II, ch. 1, and cf. Midrash Tehillim 119:36. (See Hayom Yom, 26 Tishrei.)
See also the anthology Sefer Baal Shem Tov al Hatorah, section Bereishit, par. 48-51. on the verse 13 Psalms 119:89.
rd, Your word stands firm in the heavens
: The combinations of the letters wherewith the heavens were created, i.e., the fiat
Let there be a firmament
 14 Genesis 1:6; cf. Mayim Rabbim 5636, ch. 20. stand and remM
ain vested in the Heavens forever, to vivify and sustain them.
This is unlike the theory of the philosophers who deny individual providence. 15 See Moreh Nevuchim 3:17. They, in their false imagination, compare the work of G
d, the Maker of Heaven and Earth, to the work of man and his schemes: when the metalsmith has completed a vessel, the vessel no longer needs the hands of the smith. For though his hands are removed from it, it remains intact by itself. But their eyes are bedaubed so that they cannot see 16 PM
ar. Isaiah 44:18. the great difference between man
[which is (the production of) something out of something ( yesh meyesh ), except that he changes the form and the image]
and the making of heaven and earth [which is creatio ex nihilo ( yesh meayin )].
(The latter) is a wonder much greater than, for example, the splitting of the Red Sea
rd caused to go back
by a strong eastwind all that night
and the waters were divided.
 17 Exodus 14:2. If the wind had ceased but foM
r a moment, the waters would again have flowed downward, as is their way and nature. They would not have stood upright as a wall, even though this characteristic of the water, 18 To flow downward. too, was created and innovated ex nihilo ( yesh meayin ). A wall of stones stands erect by itself, without any wind, but this is not of the nature of water. Now, a fortiori, and a minori ad majus, with respect to the creation of substantiality ex nihilo [which transcends nature and is more wondrous than the splitting of tM
he Red Sea], how much more so would a withdrawal, Heaven forfend, of the force of the Creator [(bringing about) substantiality ex nihilo ] from the creature, cause the creature to revert to absolute naught and nothingness! The operative force 19 The force of the Creator. thus needs to remain constantly in the effect, 20 The creature. to vivify and sustain it. 21 Cf. Kuzari 3:11. This aspect is the
 of the ten fiats wherewith the universe was created. 22 AvotM
 4:1; see above, Epistle 5, note 79.
And even this material world, and the inorganic class in it, their vivification and sustenance is the
 of the ten fiats that has become vested in them and sustains them to be inorganic matter and substantiality ex nihilo, so that they will not revert to the absolute naught and nothingness they had been.
And this is the meaning of the statement of the Arizal, 23 Etz Chaim 39:3; see also ibid., 50; et passim. Cf. Likkutei Amarim, Part I, ch. 38 and Part IM
I, ch. 1. (On the Arizal, see above, Epistle 5, note 103.) that there is a type of soul and spiritual vivification even in inorganic matter as stones, and dust, and water. 24 This whole section (from
what the Baal Shem Tov said
 onward) is a resume of the first two chapters of Likkutei Amarim, Part II.
Now it is known to the students of Kabbalah that the
 is referred to as Shechinah, in the terminology of our Sages, of blessed memory, and as imma tataah and matronita, in the terminologM
y of the Zohar [especially at the beginning of section Vaeyra ], because it dwells and vests itself in the creatures to vivify them. 25 See Addendum, Mystical Concepts in Chassidism, s.v. Malchut ; cf. above, Epistle 8. See also Pardes Rimonim 23:4.
In the terminology of the Kabbalists it is called malchut, relating to
The word of the king is regnant,
 26 Ecclesiastes 8:4; see comment., ad loc. because the king conducts his kingdom through his edict, and also for other reasons known to the students of KabbalaM
h. 27 Cf. above, Epistle 20, notes 47 and 49.
Now it is known that there is a rank and level of malchut of Atzilut, and a rank of malchut of Beriah
Malchut of Atzilut is the
 which vivifies and brings into being the great souls that are of the rank of Atzilut, as the soul of Adam of whom it is said,
He breathed into his nostrils a soul of life,
 28 (Emended according to Kitzurim V
Hearot, p. 40, and L. H.).
Genesis 2:7; see above, Epistle 12, note 48. and as the souls of the M
patriarchs, and the prophets, and the like ( 29 Brackets appear in the text. who were truly a
 and in a state of self-abnegation in relation to Him. 30 See above, Epistle 15, note 24. Thus our Sages, of blessed memory, said: 31 See Zohar III:232a; ibid., 306b. Cf. Shemot Rabbah 3:15 and comment. by R. David Luria, ad loc.; Zohar III:7a and 265a.
The Shechinah speaks from the throat of Moses,
 32 I.e., Moses was but a passive tool for the speech of the Shechinah, as if he himself did not M
exist as a separate entity. Cf. Likkutei Amarim, Part I, ch. 34. and likewise with all the prophets and those possessed of the Holy Spirit: the Supernal Voice and Speech vested itself in their actual voice and speech, as mentioned by the Arizal).
Malchut of Beriah is the
 which vivifies and brings into being the souls and angels in the realm of Beriah, whose level is not like the level of Atzilut
And malchut of Asiyah is the
 which vivifies and brings into thisM
 world, in its totality, including the element of dust, and the water that is below the earth.
( 33 Brackets appear in the text. However, in the countries of the heathens 34 L. H. substitutes nations for this and all subsequent instances of heathens. the vivification is by way of an investment of the extraneous patron-angels ( sarim hachitzonim ) that are appointed over the seventy nations. 35 Cf. Zohar III: beg. of 244a ( Raaya Mehemma ); Tikkunei Zohar 24 (69a). That is, a spark from the
 called malchut of Asiyah, descends and radiates over the supernal patron-angels in a way of encompassing from aloft, but does not truly vest itself in them. Rather, the vivification issues to them from this radiation shining over them from aloft, in a mode of encompassment.
And from the patron-angels vivification issues to the heathens, and to the cattle, beasts, and fowl that are in their lands, and to the physical earth, and to the physical heavens, i.e., the planets. 36 Cf. Tikkunei Zohar 32 (76b). ( 37 BrackM
ets appear in the text. However, the heavens and the earth, and the cattle, beasts, and fowl that are pure, are influenced by the kelipat nogah. 38 See note following. The impure (animals) and the souls of the heathens, however, are (influenced) by the other kelipot.) 39 G
d has made one thing opposite the other (Ecclesiastes 7:14; see above, Epistle 2, note 16). Everything in one realm has a corresponding opposite in another realm. The realm of holiness, sanctity, and parity, thus, is opposed by a realm of impurM
ity. The realm of impurity itself is subdivided into two principal classes: the three altogether impure kelipot, containing no good whatsoever in themselves, and kelipat nogah, an intermediate category between the three kelipot mentioned and the order of holiness. Dependent on the motives and actions of man, kelipat nogah is absorbed in one or the other of these two realms. It is a sort of potential kelipah, which can be sublimated and developed, or may fall among the wholly impure kelipot. See Addendum, Mystical CM
oncepts in Chassidism, s.v. Kelipot.
Now, in the lands of the heathens, the heavens and the earth and all they contain, are all esteemed as truly nothing in relation to the patron-angels
which are their vivification and sustenance.
The patron-angels themselves are esteemed as truly nothing in relation to the vivification issuing to them from the spark of the
 which radiates over them from aloft. And even so, the vivification issuing to them from this radiation is in them in a state of eM
xile. That is why they are called elohim acherim (other gods) 40 See above, Epistle 22, note 37. [while they call Him
 41 Menachot 110a; see comment. by Maharsha, ad loc. ], as if they, too, are in the category of Divinity.
The heathens who are influenced by them, therefore, are truly idolaters, until the time of the end when death and the sitra achara 42 The other side; the realm of evil. will be swallowed up, 43 Cf. Isaiah 23:8. See Zohar I:54a; also ibid., 29a and 34a; et passim. and
then I shall turn to the nations
that they may all call by the Name of the L
 44 Zephaniah 3:9. This is also referred to as the
exile of the Shechinah.
 For this vivification, in a state of exile within them, stems from the radiation issuing to them from the spark of the
 called Shechinah. ( 45 Brackets appear in the text. And this exile stems from the sin of the Tree of Knowledge and onward, 46 Cf. Bereishit Rabbah 19:7 (and its parallel instances). and is a rank of mere aM
chorayim of holiness.
But when the Israelites were exiled to be among the nations
and the attachment and root of the Israelites is in the rank of the supernal face ( panim ) 47 Pnimiyut ; see above, Epistle 4, note 9.
this became a total exile. Of this our Sages, of blessed memory, said:
When they were exiled to Edom, the Shechinah went with them.
 48 Mechilta on Exodus 12:41; Sifrei on Numbers 10:35 and 35:34; Megillah 29a (acc. to v.s. of Eyn Yaakov, ad loc.). Cf. Jerusalem Talmud, Taanit 1: end of 1. M
rd is one, and His Name is one
 49 Zechariah 14:9. [that is, His speech and the
breath of His mouth,
 which in the sacred Zohar 50 Cf. Tikkunei Zohar 22 (66b). is referred to as His Name, is singularly and uniquely one], nevertheless, the radiation and efflux of vivification, issuing forth from the breath of His mouth, blessed be He, divides into four different levels. These are the four worlds Atzilut, Beriah, Yetzirah, and Asiyah.
The difference is due to ( 51 Brackets appear inM
 the text. many) contractions and curtailments
screening and concealing the light and vivification so that it will not radiate in the world of Beriah as much as in the world of Atzilut ; and in the world of Yetzirah it is by means of further contractions and curtailments
. 52 See Addendum, Mystical Concepts in Chassidism, s.v. Worlds. However, there is no change whatsoever, Heaven forfend, in the essence of the Shechinah, i.e., the
breath of His mouth.
Also, as regards thM
e radiation and efflux of vivification, the radiation which is in Atzilut pierces the curtailment and vests itself in Beriah. Likewise from Beriah to Yetzirah, and from Yetzirah to Asiyah. 53 See above, Epistle 20, and note 92, ad loc. Thus it follows that the light of the En Sof, blessed is He, which is in Atzilut, is also in Asiyah and in this material world through its investment in the malchut of Beriah, Yetzirah, and Asiyah, as everything is explained in the writings of the Arizal. 54 See references cited abovM
e, Epistle 20, note 92.
Now, it is known to all that the soul of man is compounded of the ten sefirot : chochmah, binah, daat, and so on. 55 See above, Epistle 12. Though they are all of the breath of His mouth, blessed be He, [as it is written:
He breathed into his nostrils
 56 Genesis 2:7; see above, Epistle 12, note 46. ], nevertheless, more specifically the chabad
 57 Chochmah, binah, daat. in his soul are analogous to the chabad in the ten sefirot, referred to as abba and imma ; 58 See Addendum, ibiM
d., s.v. Partzufim ; above, Epistle 15, note 9; Epistle 19, note 11. and the attributes of love and fear, and so forth, in his soul are analogous to the middot in the ten sefirot, referred to as z
eyr anpin ; 59 Ibid. and the faculty of speech in his soul is analogous to the Supernal Speech, referred to as malchut, and Shechinah. Hence, when speaking words of Torah one arouses the supernal speech to unify the Shechinah. 60 See Zohar III:105a; cf. ibid., 31b. That is why it is established that for the reading of tM
he Shema, the Blessing after a Meal, and words of Torah, one has not discharged his duty by meditation without speech. 61 Hilchot Talmud Torah 2:12; Shulchan Aruch HaRav, Orach Chaim 62:3 and 185:3. Shulchan Aruch, Yoreh Deah 246:22.
Now, with one opposite the other, 62 Ecclesiastes 7:14; see above, Epistle 2, note 16. there are
ten crowns of impurity.
 63 Corresponding to the ten holy sefirot. Zohar III:41b; 70a. Cf. Zohar I:167a; Likkutei Amarim, Part I, ch. 6. From these issue the souls of the heathens, alM
so comprised of precisely those ten ranks. And it is common knowledge that 64 Par. Isaiah 12:5. which has been stated in Sefer Hagilgulim 65 Ch. 2; quoted by Taalumot Chochmah on Ecclesiastes 8:9; see also Or Hatorah, Neviim Ketuvim, vol. 2, p. 1129 ff. on the verse
That man rules in man, to his evil,
 66 Ecclesiastes 8:9. that it refers to the mystery of the Shechinah
s exile in the kelipot in order to vivify them, and to empower them to rule, now, 67 Text corrected according to L. H. in the time of the exiM
 And that is why the heathens dominate now 68 Text corrected according to L. H. over Israel. For the souls of the heathens are of the kelipot, in which the Shechinah is vested in a state of exile. Though this requires extensive exposition (as to) how and what, it is, nevertheless, fact.
Despite this, the kelipot and heathens receive their nurture and vivification only from an aspect extended to them, of the achorayim of holiness,
as with one who casts away behind his shouldersM
 69 See above, Epistle 22, note 38; Likkutei Amarim, Part I, ch. 22. And even that is by way of numerous and immense contractions and curtailments until this radiation became vested in the materiality of this world and diffuses wealth and honor, and all physical pleasures, to the heathens.
The Israelites, however, elicit from the aspect of the supernal face, 70 Panim (as opposed to achorayim ). as it is written:
rd make His face shine upon you,
 71 Numbers 6:23. in each one according to the roM
ot of his soul, even up to the peak of levels.
After these words and this truth, 72 Par. II Chronicles 32:1. manifest and known to all, we shall return to our original subject with respect to anger
that one is as an idolater. This is so with respect to mundane matters, because
Everything is in the hands of Heaven except for the fear of Heaven.
 73 Berachot 33b. Hence, with respect to matters of Heaven,
to warn off from wrongdoing,
 74 Shabbat 40b. the reason stated does not apply, and as it is written M
75 Numbers 31:14. :
And Moses was enraged.
 76 See Zohar I:184a; II:182a-b; Zohar Chadash 21a; Maimonides, Hilchot Deot 1:4; comment. of R. Yonah on Avot 5:11. This is different because G
d caused him to encounter this mitzvah 77 Leviticus 19:17; see Shabbat 54b; Maimonides, Sefer Hamitzvot 1:205 and Hilchot Deot 6:7. of
warning off from wrongdoing
 in order to make him meritorious. 78 Cf. Mishnah, Makkot 3:16.
But this applies (only) when he is able to prevent 79 Wrongdoing. by his wrath and anger agaM
inst his fellow man. 80 Cf. Yevamot 65b, Rashi (s.v. Lomar ), and comm. by Maharsha, ad loc. However, when he is unable to prevent, as in the case of 81 The author now passes over to the original subject of the letter, i.e., the passage in Tzavaat Harivash
Also, when you hear someone speaking while you pray, say:
d bring him here to speak while I pray? All this must be by hashgachah peratit (Divine Providence relating to all particulars). Speech is identified with the Shechinah. The ShechinM
ah thus is vested in the mouth of that person in order that I strengthen myself for the service [of G
d]. How much, then, must I strengthen myself in the
service, i.e., prayer,
 especially if that man speaking is a gentile or a minor.
 It follows, then, that the Shechinah is, as it were, in that person; thus it is but appropriate for you to act with alacrity.
 Cf. also Likkutei Amarim, Part I, ch. 28. the heathen speaking and disturbing him in his prayer, (the question) then (arises), what that is this tM
d has done to him? It is but in order that he prevail and strengthen himself ever more in his prayer, in the profundity of the heart, and with so great a concentration that he will not hear the words of the heathen.
However, for such a level one needs a great and immense arousal.
And the counsel suggested for such an arousal is from the subject matter itself. He should consider and contemplate on the idea of the descent of the Shechinah, as it were:
She descended in wondrous fashion
ions 1:9. to have a spark of her radiation invested. Thus she is in a state of exile among the kelipot, in a general way, in order to animate them. And now again, a spark of her radiation vests itself in a state of exile, in a particular way, in the speech of this heathen who speaks words that disturb the service of the L
rd, i.e., the devotion of prayer. And as explained above, one opposite the other
, thus the supernal speech vests itself in the nether speech
. Now this is truly
That man rules in man, toM
; that is, because of this man is aroused to pray with greater devotion, from the profundity of the heart, until he will not hear his words.
As for the compiler 83 Of Tzavaat Harivash. writing
 (dwelled), he did not know to determine the precise term. For the Baal Shem Tov, of blessed memory, used to deliver Torah discourses in the Yiddish tongue, and not in the sacred tongue. He meant to say:
that is, in a state of exile. And that is the meaning of
especially if he is a heathen
 81 for then there is so much more of a state of exile.
There is no need to wonder at a spark of the Shechinah
s illumination being referred to as Shechinah. Thus we find that even a created angel is referred to as G
d: in the section of Vayera, 84 Genesis 18:3. according to the commentary of R. Moses Nachmanides, and as it is written:
And she called the name of the L
; 85 Genesis 16:13 (see preceding verses). and many more (passages) like this.M
It would seem to me that their seizing (this passage) is not because of the accuracy of the phraseology but with respect to the very idea of the investment of the Shechinah in the kelipot. For they do not believe what the Arizal wrote in Sefer Hagilgulim. 86 Above, note 65. Should they want to distinguish between the spiritual kelipot and the physical idolaters, you have nothing more physical than the dust of the earth; nevertheless, the malchut of malchut of Asiyah vests itself in it, and within that the malchutM
, and as mentioned above. 87 Cf. also Likkutei Amarim, Part I, chs. 6 and 51 (and references cited there). And should it be because of the impurity of the souls of the heathens, verily, their souls are from the conjunctio of the masculine and feminine ( zivug zu
n ) 88 Cf. above, Epistle 20, note 38. of the spiritual kelipot, as mentioned in the writings of the Arizal. Hence it follows that the spiritual ( kelipot ) are the source of their impurity!
But in truth, this requires extensive elucidatiM
on regarding this investment. But this complaint does not apply to us, but to the writings of the Arizal. And let not he who hears (this) suspect me that I imagine to have understood the words of the Arizal, to divest them from their physical connotation. I came but to explain the words of the Baal Shem Tov, of blessed memory, and of his disciples, according to the Kabbalah of the Arizal, especially since this matter is not of the science of the Kabbalah and of the things
r. Deuteronomy 29:28. but of the
things revealed to us and to our children
to believe in full faith in the explicit verse, spoken by Scripture:
Do I, then, not fill the heavens and the earth, says the L
 91 Jeremiah 23:24. For Scripture does not lose its plain meaning. 92 Shabbat 63a.
Also, it is a simple article of faith among the general totality of Israel, handed down to them by their saintly ancestors, who walked in wholeness with the L
rd without searching the concept of DivinitM
y by means of the human intellect, for it is infinitely beyond the intellect to know how He fills the earth.
But new ones have recently come 93 Par. Deuteronomy 32:17. to examine this problem, and it is impossible to make them understand except by means of premises taken from the writings of the Arizal, divested from their physical connotation, and according to what I heard from my masters, may their souls rest in Eden. However, it is impossible to explain this clearly in writing, only orally to
 94 See Proverbs 15:31 and 23:12. to adept individuals, and to
the remnants whom the L
 95 Joel 3:5. as it is written:
And they who seek the L
 96 Proverbs 28:5. and from the affirmative you may infer
. 97 The negative ( Sifrei, Deuteronomy, sect. 46).
You have now seen an explanation of a single passage from the well known books as a sample and token that indeed all
astonishing passages
 have an explanation and meaningfulness for the students of Kabbalah. HM
owever, let them not hope for me to explain everything in writing. That is a hard and extensive labor and absolutely impossible. But if you so desire, send from among you one who is
outstanding in the congregation,
 98 (Cf. Sanhedrin 13b). and, G
d willing, I will talk to him
rd be with my mouth when my words will flow, and may the utterances of my mouth find favor. 99 Psalms 19:15.
TWENTY-SIX. In Raaya Mehemna, section of Nasso, 1 Zohar III:124b-125a. (itM
And they that are wise shall shine as the splendor of the firmament
 2 Daniel 12:3. with this work of yours, 3 Of R. Shimon bar Yochai. which is the Book of Splendor ( Sefer HaZohar )
of the splendor of the imma ilaah, repentance; 4 Imma ilaah (the sphere of binah ) corresponds to teshuvah ilaah ; see above, Epistle 8, note 23. with these no trial is needed. Because in time to come Israel will taste of the Tree of Life, which is the book of the Zohar, and through which they will leave their eM
xile with mercy. And through them shall be realized that
rd alone will lead him, and there is no strange god with Him.
 5 Deuteronomy 32:12.
And the Tree of Good and Evil, 6 The Tree of Knowledge of Good and Evil (contrasted with the Tree of Life; cf. Genesis 2:9). i.e., prohibition and permission, impurity and purity, will no longer domineer over Israel. Their sustenance will be from the side of the Tree of Life alone. There, there is no question from the side of evil and no disagreement from the spiM
rit of impurity, 7 All problems and disagreements are due to the forces of evil which becloud the issue. as it is written:
And the spirit of impurity I shall remove from the earth.
 8 Zechariah 13:2. Thus the scholars of Torah will no longer be sustained by illiterate persons ( amey haaretz ), but from the side of the good, by those who consume what is pure, kosher, permitted; nor 9 Will they be sustained. by the mixed multitude ( erev rav )
who consume what is impure, unfit, prohibited
. But while the TreM
e of Good and Evil domineers
, these Sages, who are compared to Shabbat and Festivals, 10 See Zohar III: 29a-b. have nothing save what is given to them by those profane ones, analogous to the day of Shabbat which has but what has been prepared for it on a weekday. 11 Cf. Avodah Zarah 3a.
(Weekday; lit., a day of the profane, as opposed to holy.)
However, when the Tree of Life will dominate, the Tree of Good and Evil will be suppressed and the illiterate persons will have but what the scholars of Torah give M
them. They will be subjugated to them as if they did not exist in the world. Accordingly, the prohibited, the permitted, the impure, and the pure will not be removed from the illiterate persons. As regards them
There is no difference between the exile and the days of the Messiah, except for the (delivery from) servitude to the nations.
 12 See Berachot 34b.
Thus merely a physical, and not a spiritual, redemption. For they did not taste of the Tree of Life and will require the teachings of proscription and M
permission, impurity and purity.
 Until here from the Raaya Mehemna. 13 On this quotation from the Zohar, and on the subject-matter which follows, see at length: R. Moses Cordovero, Or Ne
erav, esp. pts. 4 and 5; R. Chaim Vital
s Introduction to Shaar Hahakdamot (published in all recent editions as Introduction to Etz Chaim, and reproduced in Kuntres Etz HaChaim, by R. Shalom Dov Ber of Lubavitch (N.Y. 1956), p. 61 ff.); R. Dov Ber of Lubavitch
s Introduction to Biurei Hazohar ; Kuntres Etz HaChaim, op. citM
. above, ch. 13 ff. (pp. 41 ff.), and R. Shalom Dov Ber encyclical, ibid. (pp. 82 ff.). See also Likkutei Torah, Vayikra 3d ff.
Now, at first glance, what appears evident to those unfamiliar with the subject matter 14 Lit.: those lacking knowledge. from the contents of this passage is that the study of [the laws of] ritual prohibition and permission, 15 Proscription and permission. and of the Order of Taharot, 16 The sixth order of the Mishnah, dealing with the laws of purity and impurity. relates only to the TreeM
 of Good and Evil. This is greatly surprising in itself and contradicts the plain meaning of Scripture and the expositions of our Sages, of blessed memory. For the whole Torah that has been revealed to us and to our children is called
A tree of life for those who hold fast to it,
 17 Proverbs 3:18. and not only the Book of the Zohar. Moreover, it 18 The Zohar. was concealed in their days; also, 19 I.e., not only the Zohar, but etc. the whole science of the Kabbalah was hidden in their days and concealed from aM
ll the scholars of Torah, except for a select few, and even then in a mode of
 20 Par. Micah 6:8. and not publicly, as mentioned in the Gemara. 21 Chagigah 11b and 13a. Pesachim 119a; cf. Kiddushin 71a.
Thus the Arizal 22 See above, Epistle 5, note 103. wrote that it is only in these latter generations that it is permitted and a duty to reveal this science, but not so in the earlier generations. 23 See Introduction to Etz Chaim (cit. above, note 13); Shaar Hagilgulim, end of hakd. 16; see alsM
o ibid., hakd. 17; Intro. to Shaar Hamitzvot ; Arizal, Shulchan Aruch, s.v. Keriah Bechochmat Hakabbalah, par. 3; Hilchot Talmud Torah (of the author) 1:4 and 2:10. R. Shimon bar Yochai, too, stated in the sacred Zohar that the permission to reveal was given to him and his associates only. 24 Zohar III:159a. See also ibid., II:149a, and III:79a; Tikkunei Zohar, Introduction 1a.
Now, this itself, too, is a wondrous marvel. For if so, then the study of [the laws of] ritual prohibition and permission, and, a fortioriM
, of civil laws, should not defer the precept of prayer [which is arranged according to the secrets of the Zohar and the supreme unifications ( yichudim )] for those who are familiar with them such as R. Shimon bar Yochai and his associates. But this is not the case, as mentioned in the Gemara 25 Shabbat 11a. Cf. Nitzutzei Orot (by R. Chaim David Azulai) on Zohar II:188a and Hilchot Talmud Torah 4:5. : R. Shimon bar Yochai and his associates, and everyone whose study of Torah is his profession, 26 Cf. Zohar III:238M
b. do not interrupt (their study) for prayer.
(This applies) even when dealing with civil laws, like Rav Yehudah, all of whose studies dealt with Nezikin ; 27 The fourth of the six orders of the Mishnah, dealing with torts.
 Berachot 20a. nevertheless, he prayed but every thirty days when reviewing his studies, as mentioned in the Gemara. 28 Rosh Hashanah 35a.
Also, in the Jerusalem Talmud, first chapter of Berachot, 29 End of sect. 2; also ibid., Shabbat 1:2. R. Shimon bar Yochai is of the opinion that even foM
r the reading of the Shema one interrupts only (the study of) Scripture, but not of Mishnah, [(the study of) which is superior to (the study of) Scripture, according to R. Shimon bar Yochai]. And he did not differentiate between the Order of Zera
im, Moed and Kodshim, and Taharot and Nezikin. 30 See H. V., ad loc. ( 31 Brackets appear in the text. Actually he contradicts his own opinion, given in several instances in Raaya Mehemna, that Mishnah is the shifchah 32 Maidservant.
and Scripture, the Torah of Moses,M
 is surely superior to the Kabbalah, which is the matronita, 33 Matron. (as stated) in the Raaya Mehemna, ad loc., while the Written Torah is the malkah 34 King. ( 35 Brackets appear in the text. that is, the yesod of abba vested in z
eyr anpin, as stated by the Arizal 36 Shaar Hamitzvot, Va
etchanan sect. 1. ).) 37 See Zohar I:27b-28a; III:29b; Tikkunei Zohar, Introduction 14a-b. See Intro. to Etz Chaim.
Also, we find that R. Shimon bar Yochai dealt a great deal with the argumentation of problems and solutionM
s which are of the side of evil and of the spirit of impurity, 38 See above, note 7. See also Tikkunei Zohar, Additions 9 (147a); ibid., 10 (147b), et passim, and cf. Zohar III:27b ( Raaya Mehemna ). even when he was in the cave. Moreover, he merited this by virtue of the affliction of the cave, as it is stated in the Gemara 39 Shabbat 33b. that he gave R. Pinchas ben Yair twenty-four solutions to every query, and said to him:
If you had not seen me like this
 ( 40 Brackets appear in the text. In fact, theM
ir principal occupation in the cave must have been with the teachings of the Mishnayot, i.e., the six hundred Orders extant in those days, 41 See Chagigah 14a; cf. Teshuvot Hageonim
 Shaarei Teshuvah, sect. 20 and 187; Machzor Vitry, ed. Hurwitz, vol. 2, p. 484; Yalkut Reuveni, Berachah (s.v. Mimot Moshe ). until (the time of) our holy Master. 42 R. Judah the Prince, editor of the Mishnah. The Zohar and the Tikkunim he could have finished in two or three months, for surely he did not repeat the same thing twice.M
Also, our Sages, of blessed memory, said that since the day the Temple was destroyed, the Holy One, blessed is He, has but the four cubits of halachah. 43 Berachot 8a.
There is yet further cause to be exceedingly amazed. How is it possible that in the days of the Messiah they will no longer need to know the laws of ritual prohibition and permission, and of impurity and purity? How will they slaughter the sacrifices, and also (the animals) for common use, when they will not know the laws of drassah, 44 Pressing,M
 i.e., making the cut by pressing upon the knife. chaladah, 45 Passing, i.e., passing the knife under cover by making the incision from behind the pipes outwardly, rather than in the reverse manner. and shehiyah 46 Pausing, i.e., pausing or interrupting the act of slaughter. [which render the slaughtering unfit], 47 These are three of the five procedural invalidations of Shechitah against which the slaughterer must guard (the other two being hagramah, cutting in a slanting direction, and ikkur
e pipes by a tearing action); Chullin 9a and 27a. and of a defective knife? 48 Which also renders the slaughtering unfit ( Chullin 17b; etc). Will there then be born a man who by his very nature will slaughter without shehiyah and drassah? Will the knife also be the way it should be, and remain forever without a defect?
(There are) also many more laws (relating to) fat, and blood, and other prohibitions. They will also need to know about the impurity of a corpse, as it is written:
The youth of a hundred years oM
 49 Isaiah 65:20. It will be further necessary to know about the impurity of a woman who has given birth, as it is written:
A pregnant woman and one who gives birth together.
 50 Jeremiah 31:7. I.e., both of these will be restored to the Holy Land at the redemption. If a woman will bear children every day, from one marital union, 51 Cf. Shabbat 30b. (See Likkutei Sichot, vol. 12, pg. 178). nevertheless, the law with respect to the prohibition of her impurity does not change.
There is no need toM
 dwell on something so obvious. The reverse 52 The reverse of the proposition that the laws will no longer be relevant. is well known from throughout the Talmud and the Midrashim: [that]
An objection was raised that the law is the same for the time of the Messiah,
 53 Sanhedrin 51b. and Elijah comes to clarify all doubts; 54 See Eduyot 8:7 and commentaries, ad loc. and
This section, Elijah will expound in the future
the scholars of Torah will no longer be sustaM
ined by the illiterate ( amey haaretz )
nor by the mixed multitude ( erev rav ), who consume what is unfit, impure, and prohibited,
 Heaven forfend, is also not understandable. Even 56 Emended according to Kitzurim V
Hearot, p. 40, and L. H. during the time of the second Temple they were not sustained by the
illiterate persons who consume what is unfit and prohibited,
 Heaven forfend. For the scholars of Torah had fields and vineyards just like the illiterate persons, but nevertheless busied themselves wM
ith the study of [the laws of] ritual prohibition and permission, and of impurity and purity [all the pairs 57 The pairs of the leading scholars (set Avot, ch. 1). that lived at the time of the second Temple], and they raised disciples in the thousands and myriads, but the study of the esoteric was in secret
But, in truth, when you will examine closely the above-quoted text of the Raaya Mehemna
And the Tree of Good and Evil, i.e., prohibition and permission
 (you will note that) he did not say
e teaching of prohibition and permission
the laws of prohibition and permission.
 Rather, he meant to say that
that which is prohibited,
that which is permitted
 is of the Tree of Good and Evil, i.e., of kelipat nogah, 58 The potential kelipah. as stated in Etz Chaim. 59 Etz Chaim 49:2 ff.
That, too, is the etymological meaning of assur : 60 Prohibited; lit., bound. the kelipah hovers over it and it cannot rise upward like that which is muttar, 61 Permitted; lit., released. i.e., it is noM
t tied and bound ( assur ) to the kelipah and is able to ascend by means of the person consuming it with his mind on G
d, 62 Cf. above, Epistle 18, note 37. or by any person serving G
d. 63 See Likkutei Amarim, Part I, chs. 7 and 8; above, Epistle 25, note 39. For it is with the energy from this consumption that he studies and prays to G
d. Thus, from the energy extracted from that food are formed the the letters of Torah and of the prayers which ascend to G
This is so during the week. But on Shabbat, tM
he kelipat nogah itself is elevated along with the chitzoniyut of all the worlds. 64 Etz Chaim 50:6; ibid., 40:8 ( et passim ); the Lurianic works dealing with devotions ( Shaar Hakavanot ; Pri Etz Chaim ; etc.), s.v. the Eve of Shabbat; cf. Pardes Rimonim 16:4, 5. See also Iggeret Hateshuvah, end of ch. 10. On Shabbat it is, therefore, a duty to eat all delightful things, and to consume much meat and wine, 65 Shulchan Aruch, Orach Chaim 250:2; ed. of the author 242:12. even though during the week 66 When consumingM
 much meat and wine during the week (for no sacred purpose). See Sanhedrin 70a ff; Proverbs 23:10 and Metzudot David ad loc. he would be called a glutton and drunkard. 67 See Zohar II:218a and Mikdash Melech, ad loc.; Likkutei Amarim, Part I, ch. 7 f.
It is otherwise with a proscribed matter. It cannot ascend, either on Shabbat or during the weekdays, even if one were to pray and study with that energy [unless one ate to save an endangered life, which is permitted by our Sages, of blessed memory, 68 Yoma 82a; see M
Shulchan Aruch, Orach Chaim, sect. 617 and 618. and becomes permissible ( hetter ) 69 Our text reads:
though this bracketed word does not appear in some of the earlier editions and should probably be omitted; see Igrot Kodesh by the Lubavitcher Rebbe, vol. 1, pp. 238-239 in the notes; Likkutei Sichot, vol. 3, p. 985, note 16. ].
But the study of Torah, even the laws of ritual prohibition and permission, impurity and purity [i.e., the Mishnayot, and the Beraitot in the Gemara, and the coM
difiers, which expound and clarify their words for practical application], these, precisely these are the fundamentals of the Oral Torah, which is the sefirah malchut of Atzilut, as mentioned in innumerable places in the sacred Zohar and at the beginning of the Tikkunim : 70 Introduction 17a.
the mouth, which we call the Oral Torah.
He and His causations are one in them,
 71 Tikkunei Zohar, Introduction 3b; see above, beg. of Epistle 20. that is, the light of the En Sof, blesseM
d is He, unites itself in Atzilut in an absolute unity, so that He, and His will and wisdom [vested in His speech, which is called malchut 72 See above, Epistle 20, note 49. ] are entirely one.
The Arizal, in stating 73 See Arizal, Shulchan Aruch, s.v. Kavanat Talmud Torah, par. 3; Shaar Hamitzvot, Va
etchanan. that the Mishnayot are in malchut of Yetzirah, meant to say the garment of malchut of Yetzirah in which malchut of Atzilut is vested. 74 The Mishnayot, the sefirah malchut of Atzilut, are vested in malchuM
t of Yetzirah. Malchut of Yetzirah serves as a garment for malchut of Atzilut. And malchut of Yetzirah is called shifchah 75 Maidservant. Cf. above, note 36. in relation to malchut of Atzilut, while malchut of Beriah is called ammah. 76 Maid; a level transcending the level of shifchah.
You can know this from what the Arizal stated 77 See above, note 73. that Scripture, i.e., the Written Torah, is in Asiyah, even while it is explicit in innumerable places in the Zohar and the writings of the Arizal, that it is tifeM
eyr anpin of Atzilut! But (this means that) it vests itself in Asiyah. Thus it is stated explicitly in Sefer Hakavanot that Scripture, Mishnah, Talmud, and Kabbalah are all in Atzilut, but Scripture vests itself as far as Asiyah, Mishnah as far as Yetzirah, and Talmud as far as Beriah.
Now, when malchut of Atzilut vests itself in kelipat nogah in order to extract the sparks 78 Of holiness. that fell with the sin of Adam, and also the 288 sparks that fell with the shevirat hakelim, 79 Breaking of the vM
essels (see Addendum, Mystical Concepts in Chassidism ). The sparks of Divinity are encumbered in the fragments of the broken vessels, thus, in the kelipot. When these sparks are extracted, the kelipot are deprived of their vivification and cease to exist. malchut of Atzilut, too, is then referred to as
Tree of Knowledge of Good and Evil
 in relation to the z
eyr anpin of Atzilut [which does not descend there and is referred to as Tree of Life].
Now, the investment of malchut in kelipat nogah is the mysteriM
Exile of the Shechinah,
That man rules in man
 80 Ecclesiastes 8:9; see above, Epistle 25 and note 65, ad loc. And this is the meaning of the statement in Raaya Mehemna :
But at the time that the Tree of Good and Evil dominates
 That is, at the time of the exile of the Shechinah [who effuses to the chitzonim that are in kelipat nogah, from where the mixed multitude ( erev rav ) elicits, and from their extract the scholars of Torah are supported in the exile], the principalM
 service of man, and the purpose of the occupation with Torah and the commandments, is to disencumber the sparks, as known from the Arizal. 81 See ref. cited in the Addendum, Mystical Concepts in Chassidism, s.v. Shevirat Hakelim ; also: Shaar Hamitzvot, Va
etchanan ; Arizal, Shulchan Aruch, Kavanat Talmud Torah, par. 2.
Therefore, the principal mode of study is in the deliberation and argumentation of the law of issur and hetter, impurity and purity, in order to disencumber the permitted and pure from the proscM
ribed and impure by means of the deliberation and argumentation of the law
with wisdom, understanding, and knowledge. For as known, the Torah derives from chochmah. 82 Zohar II:85a, 121a, III:81a. Thus it is only through chochmah that they shall be disencumbered, 83 Zohar II: end of 254b ( Nitzutzei Orot, ad loc.) explained in Etz Chaim 18:5 and 39:1; Mevo She
arim 5:1:2. See Torah Or, Bereishit 5d and Esther 96b. i.e., the Supreme chochmah of Atzilut which is vested in malchut of Atzilut [the principium of theM
 Oral Torah 84 See above, note 70. ( 85 Brackets appear in the text. according to the principium of abba 86 Chochmah. founded barta 87 Malchut.
 Zohar III:248a; ibid., 256b, and 258a. Cf. above, Epistle 5, notes 22 and 26. )]
which (in turn) is vested in malchut of Yetzirah, the 88 V. L.: and the. principium of the Mishnayot ( 89 Brackets suggested by H. V. and the Beraytot that are vested in the kelipat nogah which corresponds to the world of Yetzirah, for there begins the aspect of the evil 90 V. L.: of the dM
aat. inherent in the nogah ), 91 V. L.: and Beraitot that are vested in the kelipat nogah
which corresponds to the world of Asiyah
for there begins the aspect of the evil inherent in the nogah. as known from the Arizal.
Now, the intelligent will understand something yet more amazing, namely, what happens in Heaven above through the deliberation and elucidation of an adjudged ruling ( halachah ) of the Gemara and earlier and latter codifiers [which prior to this deliberation was in a state of concealment]: byM
 means of this (deliberation), one elevates this ruling from the kelipot that were hiding and concealing it in such a way that it was not known at all, or that its reasoning was not clearly understood. 92 See references cited above, note 81. For the reason (of the halachah ) is the principium of the sefirah of the supreme chochmah 93 Cf. above, Epistle 19 (note 37), and Epistle 20 (note 7). whence [by the breaking of the vessels] sparks fell into the kelipot. (These sparks) are there in a state of exile because theM
 kelipot domineer over them and hide the wisdom of the Torah from the upper and lower beings. That is why it is stated in Raaya Mehemna that
The problematic query is of the side of evil.
Now, the celestial beings do not have the power to disencumber and elevate that which is in kelipat nogah because of the breaking (of the vessels). Only the terrestrial beings (can do that), for they are vested in a material body
 which is of the kelipat nogah. 94 Etz Chaim 49:4; see above, Epistle M
6, note 21. They weaken its strength by crushing the passions and suppressing the sitra achara so that
all the workers of evil 95 The forces of evil; the kelipot. are dispersed.
 96 Psalms 92:10. That is why the celestial beings come to hear novelties of Torah from the terrestrial beings, 97 See Zohar III:173a; cf. Zohar I:46. what they discover and reveal of the secrets of wisdom which until then were in bondage in the exile.
And every one of Israel is able to reveal secrets of wisdom, ( 98 Brackets appear iM
n the text. to reveal) and to discover a new insight, whether it be in laws 99 Halachah. or in homiletics, 100 Aggadah. in the revealed or in the esoteric parts (of Torah), according to the level of his soul
s root. 101 Shaar Ruach Hakodesh, s.v. Yichudim al Kivrei Tzaddikim : hakdamah 3 (ed. Tel Aviv 1963, p. 108b); cf. Shaar Hagilgulim, hakd. 17. See also Sefer Chassidim, sect. 530, and the comment of R. Chaim David Azulai, ad loc.; R. Jacob of Manege, Responsa Min Hashamayim, no. 32; and below, note lot. IndeeM
d, one is obliged to do so in order to perfect his soul by elevating all the sparks that fell to its part and lot, as known. 102 Zohar I:4b; Hilchot Talmud Torah 1:4 (see also ibid. 2:2).
( 103 Brackets appear in the text. And every word of Torah, especially one of halachah, is a spark of the Shechinah, the word of the L
rd. 104 See above, Epistle 25, note 25. Thus it is stated in the Gemara:
that refers to the halachah,
 105 Shabbat 138b. the principium of malchut of Atzilut M
which garbs the chochmah of Atzilut, and they are (both) vested in malchut of Yetzirah, and by the breaking of the vessels descended into the kelipat nogah.)
And to this pertains what is stated in the Gemara:
The Holy One, blessed is He, says: whoever occupies himself with Torah
I account it to him as if he had redeemed Me and My children from among the nations of the world.
 106 Berachot 8a; cf. Zohar III:281a.
But when the Shechinah will emerge from the kelipat nogah 107 V. L.: from the kelipot. [after tM
he extraction of the sparks shall be completed and the evil shall be separated from the good,
And all the workers of evil will be dispersed,
 and the Tree of Good and Evil will not domineer because the good shall depart from it], then the occupation with the Torah and commandments will not be for the purpose of disencumbrance, but to consolidate more sublime yichudim, 108 Unifications. in order to elicit more orot, transcending Atzilut, as mentioned by the Arizal.
And everything will be by means of the pnimiyM
ut of Torah, 109 The inner or esoteric part of the Torah. by performing the commandments with supreme devotions directed toward supreme orot. For the root of the commandments is ever so high, in the En Sof, blessed is He. 110 See above, latter part of Epistle 20, and the notes, ad loc.
( 111 Brackets appear in the text. As for the statement of our Sages, of blessed memory, that the commandments will be abrogated in the future, 112 Niddah 61b. this refers to the time of the Resurrection of the Dead. In the days of M
the Messiah, however, prior to the Resurrection of the Dead, they will not be abrogated.)
And that is why the principal occupation with Torah will also be with the pnimiyut of the commandments and their hidden reasons. The revealed aspects, however, will be manifest and known to every one of Israel, by an innate knowledge, without oblivion. Only the mixed multitude ( erev rav ) will have to deal with these, because they will not merit to taste from the Tree of Life, i.e., the pnimiyut of the Torah and the commandmM
ents. They will need to occupy themselves with Mishnah 113 V. L.: with Torah. in order to weaken (by the occupation with Torah) 114 These words, which appear in the text in brackets, do not appear in some MSS. the power of the sitra achara which cleaves unto them, so that it will not dominate them
causing them to sin. Thus it is written:
And the sinner at the age of a hundred years old will be cursed
; 115 Isaiah 65:20. this refers to the sinners of the mixed multitude. 116 See Zohar I:114b ( Medrash Hane
elam ); cf. Pesachim 68a.
Also, on the practical level, they will need the detailed rulings of proscription and impurity more than Israel. For (the latter) nothing shall occur that is unfit, impure, and proscribed, as
there shall not befall
 117 No iniquity shall befall the righteous; Proverbs 12:21. See Zohar III:276a. Cf. Nachmanides on Deuteronomy 30:6. It is also possible, and would appear so, that (the Israelites) will know all the fundamentals of the revealed part of the Torah from the pnimiyut of tM
he Torah, like our father Abraham, peace be to him. 118 See Yoma 28b; Kiddushin 82a (cf. Zohar I:264b): Abraham observed the whole Torah, etc. This statement appears rather difficult because many of the commandments are related directly to later events (e.g., the tefillin need contain excerpts from the Torah, dealing with the Exodus; etc.), how that could Abraham have observed the whole Torah? But this is explained to mean that he observed it with respect to the pnimiyut of Torah, i.e., the esoteric part composed oM
f the deeper and sublime reasons of Torah and the commandments (as they are in their root, prior to becoming vested in directives that require specific physical objects and actions).
See Torah Or, Lech Lecha 11d; Maamarei Admur Hazaken Haketzarim, p. 326; cf. also Likkutei Torah, Shemini 18c. Thus they will not need to occupy themselves therewith at all.
At the time of the second Temple, however, they needed to occupy themselves (therewith), not just for the practical application of the law, but, and this is theM
 principal purpose of the Divine service, to weaken the power of the sitra achara and to elevate the sparks of holiness by means of Torah and worship, as explained elsewhere. 119 The period of the Second Temple was not one of Messianic redemption. The return from the Babylonian exile, and the rebuilding of the Temple, did not constitute a restoration of pre-exilic conditions (cf. Yoma 9a f. and 21b; Sotah 48b, etc.). On the contrary, there was an increasing spiritual decline which, thus, required to be countered byM
 means of Torah and worship; see Likkutei Torah, Behaalotecha 32d. And cf. ibid. Derushim L
After these words and this truth, 120 H. V.
Par. II Chronicles 32:1. the above passage from the Raaya Mehemna dealing with
the Tree of Good and Evil
 [i.e., the kelipat nogah, which is basically this world, as mentioned in Etz Chaim 121 See Etz Chaim 49. ], will be well understood with additional elucidation, and suffice this for the initiated.
TWENTY-SEVEN. What he wrote to tM
he Chasidic community 1 Emended according to L. H. (Text states:
what he wrote to the inhabitants of the Holy Land,
 etc., but that is an obvious printing mistake; see below, note 41). Subsequent note: The Lubavitcher Rebbe later commented that this letter was written to two addressees: one
to the inhabitants of the Holy Land,
to the Chasidic community
 in general. See L. H. (below, p. 785), and, in English, Lessons in Tanya, vol 5, pp. 525-526 (Kehot, 2017). to console them doubly for salvaM
tion 2 I.e., doubly and helpfully.
Par. Job 11:6. over the passing of the Rabbi, famous Gaon, holy man of G
d, 3 Par. II Kings 4:9.
Lamp of Israel, pillar of the right hand, mighty hammer,
 4 See Berachot 28b. our master R. Menachem Mendel, 5 Known as R. Mendel of Vitebsk (or Horodoky), of the leading disciples of R. Dov Ber, the Maggid of Mezeritch. After the Maggid
s demise, R. Shneur Zalman accepted his former colleague as his master. In 1777 R. Mendel ascended to the Holy Land, ultimately settlingM
 in Tiberias where he founded and led the Chasidic community. There he passed away, and was buried, on the 1st day of Iyar 5548 (1788). His teachings, letters, etc., were published under the titles Pri Haaretz ; Likkutei Amarim ; Pri Ha
etz. may his soul rest in Eden.
My beloved, my brethren and friends, who are (to me) as my soul
. 6 V. L. (see below, note 41) has instead of etc.
who stand on Torah, and worship, and the
service of tzedakah, quietness and surety forever
 (Par. Avot 1:2; IsaiM
cf. above, Epistle 12.) May the L
rd be over them, they should live 7 Isaiah 38:16. a life forevermore, 8 Par. Psalms 133:3. and their offspring with them, a seed of truth 9 As opposed to
they are the blessed of the L
rd 10 Par. Isaiah 65:23. from now for evermore.
Following the enquiry after their welfare as is becoming those that love His Name, I have come to comfort the smitten
 11 Par. Ezekiel 9:4. and to console them doubly for M
salvation with what my ear has heard and noted for itself 12 Job 13:1. on the saying of our Sages, of blessed memory, that
He has left life for all the living.
 13 A frequent expression in rabbinic literature; cf. e.g., R. Yitzchak Alfassi (Rif) and Maimonides, in their versions of document-texts (resp. Yevamot, end of ch. 12, and Hilchot Yibum Vechalitzah, end of ch. 4).
The righteous lives by his faith, 14 Habakkuk 2:4. and by the fear of the L
rd which leads to life, 15 Proverbs 19:23. and by the flashesM
 of fire of the flame 16 Par. Song of Songs 8:6. of his love (of G
d, which to him) supercedes life, to absorb therein the life of his ruach 17 Par. Isaiah 38:16.
V. L.: of his ruach and his neshamah. See above, Epistle 5, note 53 on the terms nefesh, ruach, neshamah. all the days of his duration. And when it comes about that the L
rd takes up 18 Par. II Kings 2:1. (and) gathers to Himself his ruach and neshamah, 19 Par. Job 34:14. and he ascends from one elevation to another
to the peak of levels, he, thenM
, leaves the life of his ruach, his effectuation on which he has labored 20 Par. Ezekiel 29:20. previously among Israel [the labor of the righteous is for the living 21 Proverbs 10:16. ], to every living being. That is, (he leaves it to) the soul of every living being bound to his soul by the thick ropes of a magnanimous love, and an eternal love, 22 Ahavah rabbah and ahavat olam. On these terms see Zohar III:263b; Torah Or, Vayechi 47b. that will not be moved forever. For he who is the man who desires life 23 Par.M
 Psalms 34:13. to become attached to the L
rd of life, his soul will become attached through his service; (his soul) will be bound up in the bundle of life with the L
rd, 24 I Samuel 25:29; see Likkutei Torah, Shelach 51d, and below, Epistle 29. in the life of
the breath ( ruach ) of our nostrils of whom we said: in his tzel we shall live among the nations.
 25 Par. Lamentations 4:20. The context suggests that this is not a mere paraphrase. Tzel (shadow) is a term associated with the soul and related to thM
e sublime rank of chaya (cf. above, Epistle 5, note 53)
 transcending not only the rank of ruach but also that of neshamah. The phrase, thus, appears to mean: in the life (or essence) of the ruach (of the tzaddik ), of which we said:
in his tzel we shall live
. This he left for us, etc.
On the meaning and significance of tzel, see Tehillim Yahel Or on Psalms 39:7 (pp. 148 ff.).
(This) he left for us, in each and every one corresponding to the degree of his genuine alliance and hiM
s pure love, a pure love of truth from
the inward of man and a profound heart.
 26 Par. Psalms 64:7. For
As waters (reflect) the face
 27 Proverbs 27:19; see above, Epistle 1, note 26. and
spirit ( ruach ) rouses spirit, and brings forth spirit.
 28 Zohar II:162b. Thus his ruach remains truly in our midst, when he sees his children, the work of his hands, in his midst sanctifying His Name, blessed be He. 29 Par. Isaiah 29:23.
 Disciples are regarded as their master
; see Sanhedrin 19b and 99b. For (His name) is magnified and sanctified when we walk in the right way that he has shown us of his ways, and we will walk in his paths 30 Par. Isaiah 2:3 (also: Micah 4:2). Cf. Zohar II:215a and III:87b ff. forevermore.
And this is the meaning of the statement in the sacred Zohar 31 III:71b; cf. Chullin 7b. that
When the tzaddik departs, he is to be found in all worlds more than in his lifetime.
 That is, he is to be found more even in this world of action M
 32 Deuteronomy 7:11; see Eruvin 22a. ], because the action keeps growing growths of the second degree from the
light implanted for the righteous
 33 Psalms 97:11. in the field which the L
rd blessed; 34 The Garden of Eden (see Genesis 27:27 and Rashi, ad loc.; below, note 62).
 See Chagigah 12a and below, Epistle 29, note 21. (this light) radiates to the earth and the outside places, 35 Par. Proverbs 8:26. and also to us
those that are here this day, all of us that live in hisM
the holy way shall it be called.
 36 Par. Isaiah 35:8. This is as regards the service of G
d, with respect to heavenly matters. 37 Religious matters.
As for mundane matters, it is stated explicitly in the sacred Zohar that the tzaddikim shield the world, and after their death even more than in their life. 38 Zohar III:71b. Were it not for the prayer of the tzaddikim in that world, the world would not endure a single moment. 39 See ibid. III:70b ff.; cf. II:16b. And whoever is closer unto the habitatiM
rd 40 I.e., to the tzaddik. during his lifetime has precedence to the blessing. 41 The original letter continues with a lengthy appeal for charity in general and for the support of R. Mendel of Vitebsk
s family in particular. (Reproduced in Igrot Kodesh Admur Hazaken (Kehot, 2012), p. 58 ff.)
(27b). An elucidation of the above.
It is stated in the sacred Zohar 42 III:71b. that when the tzaddik departs he is to be found in all worlds more than in his lifetime
. Now this needs to be understood. FoM
r, granted that he is to be found increasingly in the upper worlds, because he ascends to there; but how can he be found more in this world?
This may be explained along the lines of what I received on the saying of our Sages, of blessed memory, that
He has left life for all the living.
As is known, the life of the tzaddik is not a physical life 44 Par. Proverbs 14:30. but a spiritual life, consisting of faith, awe, and love. Thus of faith it is written:
And the tzaddik lives by his faiM
 45 Habakkuk 2:4. Of awe it is written:
 46 Proverbs 19:23. And of love it is written: 47 Proverbs 21:21.
He who pursues tzedakah 48 The tzaddik. and chesed will find life,
 and chesed refers to love. 49 Chesed is synonymous with love; cf. above, Epistle 13, note 27.
These three attributes are prevalent in every world to the topmost of levels, all proportionate to the levels of the worlds
one higher than the other by way of cause and effect, as known.
e the tzaddik was alive on earth, these three attributes were contained in their vessel and garment on the plane of physical space. This is the aspect of the nefesh bound to his body. All his disciples receive but a radiation from these attributes and a ray [from them] radiating beyond this vessel by means of his holy utterances and thoughts. That is why our Sages, of blessed memory, said that a person cannot comprehend his master
. 50 Rashi on Deuteronomy 29:6; Avodah Zarah 5b; cf. Tosafot, Sotah 22b (s.v. Vaed M
). I.e., only a radiation and a mere ray are apprehended.
But after his passing, because the nefesh [which remains in the grave] is separated from the ruach [i.e., these three attributes] which is in the Garden of Eden, 51 See Zohar I:81a; II:142a. whoever is close to him can receive a part from the aspect of his ruach [which is in the Garden of Eden], because it is no (longer) within a vessel, nor on the plane of physical space. Thus is known the saying of our Sages, of blessed memory, with reference to our fatheM
r Jacob, peace be to him, that
the Garden of Eden entered with him.
 52 Bereishit Rabbah 65:22; Tanchuma (ed. Buber), Toldot 10, and 22. Zohar III:84a. Likewise it is stated in the book Asarah Maamarot that the sphere of the Garden of Eden spreads itself around every person, and in this sphere are recorded all his good thoughts and utterings of Torah and Divine service ( 53 Brackets appear in the text. and likewise to the contrary, Heaven forfend: they 54 I.e., evil thoughts and utterings. are recorded in the M
sphere of Gehinom, which spreads itself around every person 55 Cf. Bereishit Rabbah 65:22; Tanchuma (ed. Buber), Toldot 10 and 22. ).
Thus it is very easy for his disciples to receive their part of the essential aspects of their master
s ruach, i.e., his faith, his awe, and his love, wherewith he served the L
rd and not merely a ray thereof which radiates beyond the vessel. For the essential aspect of his ruach is raised, elevation upon elevation, to become absorbed in his neshamah, which is in the Higher GardM
en of Eden, in the supreme worlds.
Now it is known that something sacred is never wholly and totally uprooted from its place and original level, even after it has reached the highest point. 56 Pardes Rimonim 14:1 (where this principle is explained at length); Etz Chaim 34:3; Mevo She
arim 6:1:1. See also Etz Chaim 6:5, 47:6 et passim. Thus it is this original aspect, remaining below, in the Lower Garden of Eden, in its place and original level, which extends itself among his disciples, each one according to the M
level of his alliance and closeness to (the tzaddik ) during his lifetime and after his death out of a magnanimous love. For the efflux of anything spiritual is but by means of a magnanimous love. Thus it is stated in the sacred Zohar 51 Zohar II:162b. that the spirit ( ruach ) in a mode of the willingness of the heart ( reuta deliba ) 58 I.e., the mode of ahavah rabbah (magnanimous love). See above, Epistle 18, and notes 8-9, ad loc. elicits a spirit from above; thus only when he will prepare himself toward his G
d 59 Par. Amos 4:12. with a great preparation and immense effort to receive these attributes 60 The faith, awe, and love of the tzaddik. in the way that his master taught him, and as the saying of our Sages, of blessed memory:
If you have labored and (claim to have) found
Now, there is yet another type of radiation to his disciples. However, it does not vest itself truly in their mind
as is the case with the first one, but radiates over them, from aloft. It stems from the asM
cent of his ruach and his neshamah to the source from where it was hewn, that is to the
orchard of the holy apples
 ( chakal tapuchin kadishin ). 62 The Garden of Eden; Zohar III:84a. Cf. Rashi on Genesis 27:27; see also Zohar I:142b. More on this term see Aspaklarya Hameirah on Zohar III:142b, par. 23. (This ascent) effects a unification there ( yichud ) by means of the elevation of the mayin nukvin 63 Feminine waters; see above, Epistle 4, note 46; Intro., note 199. of all his doings, his Torah, and the DiviM
ne service which he served all the days of his life. And in the chakal tapuchin kadishin are implanted most sublime lights corresponding to the nether ones, i.e., his Torah and worship.
The illumination of these supernal lights radiates over all his disciples, who became servants of the L
rd through his Torah and worship. And this radiation, which is over them from aloft, instills in their heart thoughts of repentance and good deeds. And all the good deeds born from this radiation [radiating from the lights implM
anted in the orchard mentioned above] are called
growths of the second degree.
But this radiation is in great latency and concealment, just like the sun radiating to the stars from below the earth. Thus it is stated in the Tikkunim, 64 Tikkunei Zohar 69 (112a); Zohar III:273a. See H. V., ad loc., and the ref. cited there. in reference to Moses our Master, peace to him, that after his passing his radiation extends in every generation to the sixty myriad souls, 65 The sixty myriad general souls of Israel that M
exist in every generation; see ibid. (above, note 44) and Kohelet Rabbah 1:5. just like the sun radiating to the sixty myriad stars from below the earth.
TWENTY-EIGHT. What he wrote to his relative by marriage, the Rabbi, famous Gaon, G
dly and holy man of the L
Lamp of Israel, pillar of the right hand, mighty hammer,
 1 See above, Epistle 27, notes 3 and 4. our master R. Levi Yitzchak, 2 R. Levi Yitzchak of Berdichev (1740-1810), author of Kedushat Levi. R. Levi Yitzchak was of the leM
ading disciples of R. Dov Ber, the Maggid of Mezeritch, and a close friend and associate of R. Schneur Zalman. may his soul rest in Eden, head of the Bet Din of the holy community of Berdichev, to console him on the passing of his son, the pious rabbi, R. Meir, 3 Author of Keter Torah. may his soul rest in Eden.
Why was the section of Miriam 4 Numbers 20:1. adjoined to the section of the heifer? 5 Numbers, ch. 19. To teach you that just as the heifer effects atonement
be understood why it was adjoined precisely to the
 ( 7 Brackets suggested by H. V. which was prepared outside the three camps; 8 Numbers 19:3; Rashi, ad loc.; Yoma 68a. it is just that the Torah calls it a sin-offering 9 Numbers 19:9; Rashi, ad loc. Avodah Zarah 23b; Chullin 11a. The red heifer as such is not a sacrifice proper. It was not sacrificed on the altar but outside the camps of the Priests, Levites, and Israelites. However, Scripture terms it a sin offering, thus subjecting it to HalachicM
 rulings applying to sacrifices. ), 10 V. L.: (which was prepared outside) and
. and it was not adjoined to the section of the sin-offering that was prepared within, on the actual altar of atonement.
However, it is known from the sacred Zohar, and from the Arizal, 11 Cf. Zohar I:64b f.; II:268b f.; III:240a ff. Arizal, Likkutei Torah, Vayikra. (On the Arizal, see above, Epistle 5, note 103.) that the principium of the sacrifices brought on the altar is that they are an aspect of the elevation of mayin nukvin : 1M
2 Feminine waters; see above, Epistle 4, note 46. from the animal soul, which is in (the class of) nogah, 13 See above, Epistle 15, note 63. to their root and source, i.e., the forms of the four animals of the chariot bearing the throne: 14 See Ezekiel, ch. 1. the face of the ox, and the face of the eagle
. 15 See above, end of Epistle 20. Thereby the mayin duchrin 16 The masculine waters, the supernal effusions; see above, Epistle 4, note 46. are elicited and descend from the aspect of the
man upon the throneM
See Zohar III:217a. referred to as malka, 18 King.
Cf. Zohar III:10a. and z
eyr anpin. 19 Microprosopus (see above, Epistle 19, note 11).
Cf. Zohar III:66b and 227a. The emanation elicited by the sacrifices proper thus stems from malka, and z
eyr anpin, corresponding to tiferet.
As for the burning of the red heifer, however, by throwing in the cedarwood, and the hyssop
, and the placing of running waters into the ashes, the Mishnah 20 Parah, ch. 6; et passim. refers to this as theM
 sanctification ( kiddush ) of the waters of lustration. This is the aspect of kodesh ha
elyon, 21 Supreme holiness. referred to as tala d
bedulcha, 22 The Dew of Bdellium (par. Numbers 11:7), referring to the emanations from arich anpin. See commentary of the Arizal on Sifra Detzeniyuta ( Zohar II, beg. of 176b), in Shaar Maamarei Rashbi (ed. Tel Aviv 1961) 111b. as mentioned in the sacred Zohar, 23 See Zohar III:49a, 128b and 135b. the aspect of the supreme chochmah and the mocha stimaah of arich anpin. 24 ThM
e Concealed Brain; the aspect of chochmah in the partzuf of arich anpin.
See above, Epistle 10, note 41. Of it is said in many places in the sacred Zohar that through chochmah they are disencumbered, 25 See above, Epistle 26, and the references cited there in note 82. and darkness is converted to light. 26 Zohar I:4a; Tikkunei Zohar 21 (50a). That is, by means of the mocha stimaah of arich anpin, the world of Tikkun 27 The World of Correction (or Restitution). See Addendum, Mystical Concepts in Chassidism, s.v. TM
ohu and Tikkun. is disencumbered and corrected from the world of tohu 28 The World of Chaos (or Disorder). See Addendum, ibid. and the breaking of the vessels 29 See Addendum, ibid. that fell into Beriah, Yetzirah, and Asiyah
, as known. That is why (the red heifer) purifies from the defilement by a corpse, even though such is the highest degree of impurity, and much lower than nogah. 30 The sacrifices proper, brought on the altar, elicit from the rank of z
eyr anpin and sublimate the class of nogah. The red hM
eifer, however, elicits from the supreme rank of arich anpin. Its effect, therefore, is that much greater, and it is able to sublimate even ranks far below nogah.
Now, 31 This paragraph is emended according to L. H. it is known that abba 32 The partzuf of abba (the sefirah of chochmah ). draws from the eighth mazal, 33 Etz Chaim, Shaar Hakelalim 5; ibid., 14: end of ch. 3, and 8; et passim.
Abba draws from the eighth of the thirteen attributes of mercy (Exodus 34:6 ff.) Both the eighth (related to abba ) and thM
e thirteenth of the attributes (related to imma ; binah ) are referred to as mazal, because everything flows (nozel ) from them. The eighth attribute is regarded as the most important one and, accordingly, termed the
 while the thirteenth attribute is termed the
 See Zohar II:177a; III: 134a ff. and 289a ff. Cf. Nachmanides on Genesis 24:1. which is the tuft of notzer chesed. 34 The thirteen attributes are referred to as the
thirteen tufts of the dikna (beard)
f. cited above, note 33 (and cf. Epistle 20, note 42). Notzer chesed (He guards chesed ) is the eighth attribute according to the interpretation of the Zohar and the Kabbalists; see Likkutei Sichot, vol. 4, pp. 1348 ff., on the varying enumerations of the thirteen attributes. Notzer is (composed of the same) letters (as) ratzon. 35 Will; or Favor. Arizal, Likkutei Torah, Toldot (on Genesis 25:21) and Ki Tissa (on Exodus 34:7); cf. Zohar III:280a.
 See Igrot Kodesh by the Lubavitcher Rebbe, vol. 2, pp. 119-120. IM
t is the et ratzon 36 Lit., the Time of Will (or Favor). Auspicious time. that becomes revealed and radiates in a manifest way, from above downward, at the time of the passing of the great tzaddikim 37 Lit., the tzaddikim of the Most High. who serve the L
rd out of love, surrendering their soul to the L
rd during their lifetime every evening and morning when reading the Shema. 38 See Zohar I:124b; cf. Tikkunei Zohar, Introduction 10b and Zohar III:263b; Berachot 61b. See below, Epistle 32, note 18. For thereby M
they elevate the mayin nukvin to abba and imma, as known. ( 39 Brackets appear in the text. The same applies to (their) study of the Torah, 40 See Zohar I:124b. which derives from chochmah. 41 See above, Epistle 19, note 35. ) Thus, the aspects of the mayin duchrin were elicited thereby and descended from the tuft of notzer chesed, and they, indeed, radiate in a manifest way at the time of their passing. For as known, all the effort of man, which his soul toiled 42 Par. Proverbs 16:26 (cf. Isaiah 53:11); see SanhedM
rin 99b. during his lifetime, is above in a hidden and concealed state. It becomes revealed and radiates in a manifest way from above downward at the time of his passing. 43 Cf. above, Epistle 27.
Now, by the manifestation of the illumination of the tuft of notzer chesed at the time of their passing, the chesed of the L
rd radiates from world to world over those who fear Him 44 Par. Psalms 103:17. and effects salvations in the midst of the earth 45 Par. Psalms 74:12. to atone for the sin of the generation, even M
for the deliberate sins which are of the three impure kelipot [which are inferior to nogah ]. For the mazal of notzer is of the mochin stimin of arich anpin, the source of the extractions ( birurim ). Thus the darkness of the shevirat hakelim is converted into the light of the world of Tikkun.
This is not the case, though, with the sacrifices that are upon the altar. They atone only for inadvertent sins which come about because of the strengthening of the animal soul which is of nogah, as mentioned in Likkutei TorM
ah, section of Vayikra.
That is why (the section of Miriam) was adjoined expressly to the section of the heifer:
 Indeed, in the Yalkut, section of Shemini, the version is
the waters of lustration
 46 Just as the waters of lustration effect atonement, etc., thus alleviating the difficulty raised at the beginning of this later.
A woman of valor is the crown ( atarah ) of her husband
In the Gemara, fourth chapter of MegillM
ah, 2 Folio 28b. it is stated:
He who makes use of the crown, passes away
this applies to one who makes use of a person who can repeat halachot, the crown ( keter ) of the Torah
. It was taught in the academy of Elijah: whoever studies halachot is assured
Now it needs to be understood why the halachot are referred to as
the crown of the Torah,
 and, also, why expressly he who studies halachot is assured
, and not other subjects of the Torah. Furthermore, one nM
eeds to understand the saying of our Sages, of blessed memory, in the eleventh chapter of Menachot, 4 Folio 99b. that even if one studied but a single chapter in the morning
one has fulfilled one
s duty not fulfilled by other subjects of the Torah?
However, it is well known that the Arizal 5 See above, Epistle 5, note 103. stated that every person of Israel needs to be reincarnated many times until he has fulfilled all 613 commandments of the Torah in thought, speech, and action. 6 See aboM
ve, Epistle 7, note 37. This is in order to complete the garments of his soul and to correct them, so that there will not be a missing garment
. 7 See above, Epistle 3, note 5, on the
 of the soul. [Excepted are the commandments incumbent upon the king, because he discharges all of Israel, as he is the omneity of them all.] The reason is in order to garb all the 613 aspects and powers in one
Not one of them shall be lacking.
 8 Par. Isaiah 34:16.
An explanation for the necessM
ity and need of these garments is given in the Zohar
 9 Zohar II:210a-b and 229a-b. and is understood by every intelligent person. For the nefesh, ruach, and neshamah 10 See above, Epistle 5, note 53, on these terms. in man are of the genre of creatures, and it is impossible for any creature to attain any apprehension of the Creator and Former of all, the En Sof, blessed is He.
d had already radiated of His light, blessed be He, and caused an emanation in the form of an evolution of numerous leveM
ls [level upon level] by way of immense contractions and numerous, immense garments [known to the students of Kabbalah; in the Idra Rabbah they are referred to as
 11 Zohar III:128b ff. Cf. above, Epistle 20, note 74. and as written in Daniel:
And the hair of his head as pure wool
 12 Daniel 7:9. ], nevertheless, neither the nefesh, nor the ruach and neshamah can endure the light. For the light is good and sweet
, 13 Par. Ecclesiastes 11:7. as it is written:
To behold the noam of the L
 14 Psalms 27:4. ( Noam ) expresses pleasantness, agreeableness, sweetness, and an infinitely immense delight, as it is written:
Then you will delight yourself in the L
And He will satisfy with tzachtzachot
 16 Ibid., 11. The Zohar (II:209a) quotes these two verses in this order. an idiom of tzichey tzama, 17 Parched with thirst (Isaiah 5:13); see comment., ad loc. as stated in the Zohar. 18 Zohar II:210b.
It is not in (the soul
s) power to absorb the pleasantness and agM
reeableness of the tzachtzachot without leaving its husk and becoming existentially nullified just like the flame in the torch, were it not that from the aspect of this very light there will evolve and issue forth some minute radiation, by way of an evolution of level after level, with many contractions, until a single garment is created thereof, a creation like the nature of this light, to garb the nefesh, ruach, and neshamah.
By way of this garment [which is like this light], (the soul) can derive enjoyment fromM
 the ray of this light, and apprehend it, without becoming existentially nullified. It is analogous to someone looking at the sun through a fine and lucid speculum. Thus it is written:
And Moses entered into the midst of the cloud, and he ascended
; 19 Exodus 24:18; see Zohar II:229a and I:66a. that is, he vested himself in the cloud and ascended, and saw by way of the cloud
. Thus it is explained 20 The preceding discourse dealing with the garments of the soul. in the Zohar, volume II, folios 210 and 229M
Now this light, kept concealed for the righteous in the future, 21 See Chagigah 12a; Zohar I:45b and II:148b, (above, Epistle 27, and notes 33 and 34 ad loc.). is termed the
pleasantness of the L
 tzachtzachot to delight in the L
400 worlds of longing
 ( almin diksufin ) 22 Zohar I:123b; III:128b and 288a. in which the tzaddikim delight
 [as it is written: 23 Genesis 23:15.
 (silver) is etymologically related to
 (to long; to desire).
]. In (this light) there are very many rungs and levels, one superior to the other. But the minute radiation, which descends level after level to create this garment, is of the rank of the lowest level in this light. Metaphorically speaking, it is referred to as the external level, and achorayim, as stated in the Zohar, folio 208b ( 24 Brackets appear in the text. cf. in the commentary Mikdash Melech ), and 210b:
And that which is left
Now, in the soul of man there is a faculty for delM
ight: for (the soul) delights in what is delightful to it, as, for example, in the conception of a new insight, or the like. The aspect of the chitzoniyut and achorayim of the (soul
s) capacity and state of delight is the aspect of the faculty of its will: (the soul) wills that which it wills, i.e., something that is not painful [for pain is the opposite of delight]. 25 The above may be summarized as follows: In the soul there is a faculty of delight. This faculty is most deep-seated and innate to the soul, beyonM
d any apprehension. The propensity to like or dislike, that something will appeal to a person or not, is a natural disposition and innate part of the soul. In fact, it is the most basic faculty of the soul. Based on it is man
s will. By nature man wills that which is agreeable to him; what he likes; that which realizes his capacity for delight. Will itself expresses itself on two levels. Most often it is subject to reason. Man wills what reason dictates to him as being most agreeable. First he reasons what would M
be in his best interest and best agrees with his natural disposition for delight. Then he focuses his will on this rational goal. This is the
 will (so called because it is dependent on, thus lower than, reason). The second type of will is not subject to reason. It does not express itself after a rational calculation but transcends it. It is supra-rational and may even act against the dictates of reason (stubbornness would be an example; see above, Epistle 22, note 60). This second typeM
 will, is the very basic or natural disposition of willing; the
 as it were. (Cf. also Siddur Im Dach, pp. 161a ff.)
Metaphorically speaking, it is the same with the light of the En Sof, blessed is He, as it were. The will of the Supreme One, blessed is He, is the aspect of the chitzoniyut and achorayim of the aspect of the Supreme delight, the
pleasantness of the L
 the tzachtzachot, and the
Though these are unified in an absolute unity, for He, blessed be He, and His will, are one [and not like the will of man, Heaven forfend, neither wholly nor partially; there is no comparison whatsoever between them], nevertheless, the Torah speaks in human idiom 26 Berachot 31b. to appease the ear with what it is able to hear, 27 Mechilta and Tanchuma on Exodus 19:18. with allegory and metaphor relating to the soul of man 28 See above, beg. of Epistle 15, and notes, ad loc. which compounds thM
e faculty of delight, will, wisdom, understanding
. (This composition of the soul) is empirically evident. For when a person conceives some wondrous new insight then, at least, at that very moment, there is born in his mind a wondrous delight. Thus it follows that the (faculty of) delight surpasses exceedingly the faculty of the intellect and wisdom, except that it is vested in the faculty of the intellect and wisdom. Thus when man senses the intellect and wisdom, that is, he apprehends and understands it well, hM
e, then, also senses the faculty of delight which is vested in the wisdom.
That is why in the sacred Zohar 29 Zohar II:158a; Cf. above, Epistle 5. the aspect of binah is referred to as olam habah (the World to Come). For it is the state of the manifestation of the chochmah, and the delight vested in it, which the righteous apprehend in the Garden of Eden and perceive in the pnimiyut of the Torah. For The Torah derives from chochmah, 30 Zohar II:85a; see above, Epistle 19, note 35. and the Torah and the Holy One, bM
lessed is He, are entirely one. 31 Zohar II:90b; above, Epistle 23, note 23.
Now, the Kabbalists 32 Chachmei HaEmet, in the Hebrew
 (i.e., of Kabbalah). term and refer to the Supernal Will as keter elyon, the supreme crown. In it there are 620 33 The numerical value ( gematria ) of keter is 620. pillars of light
. 34 See Masechet Atzilut, near the end; R. Shem Tov ibn Shem Tov, Sefer Haemunot 4:7; R. Moses Cordovero, Pardes Rimonim 8:3; and Shiur Komah, ch. 93, s.v. Keter and M
Ratzon ; Likkutei Amarim, Part I, ch. 53. That is, by way of analogy, just as in a large brick house there are pillars standing in the ground, and their apex is connected with the ceiling, precisely so, metaphorically speaking, the keter of the Supernal, blessed is He, transcends the aspect of the level of chochmah. ( Keter ) is an idiom of koteret (capitol), for it surrounds and encompasses above the brains in the head [i.e., the faculties of chochmah, binah, and daat ( chabad )]. 35 See Etz Chaim 23:1, 2; ibid. 2M
5:5; above, Epistle 17 (note 27, ad loc.).
This (Supreme) Will is vested in the 613 commandments of the Torah and the seven precepts of the Rabbis, 36 Thus 620 precepts corresponding to the 620 pillars of light. practically all of which are operative commandments [even those related to speech, for we maintain that the motioning of the lips is regarded as an act, 37 Sanhedrin 65a. and also those relating to thought or the heart. For the commandment is given only to physical man in this world 38 See Eruvin 22a. becaM
use he has the choice to turn his heart to good
. 39 Or to evil. The soul without a body, however, need not be enjoined about this 40 See Etz Chaim 26:1; Likkutei Amarim, Part I, ch. 37. ].
Thus it follows that the commandments, metaphorically speaking, are as the pillars that stand from the peak of rungs, i.e., the will of the Supreme One, blessed is He, to this material world. Metaphorically speaking, they are as the hollow pillars which encompass and garb man
s neshamah, or ruach, or nefesh, when he fulfilsM
 the commandments. By way of these pillars his nefesh, ruach, and neshamah ascend to the peak of rungs to be bound up in the bundle of life with the L
rd, 41 I Samuel 25:29; see Likkutei Torah, Shelach 51d. that is, to be bound up and vested in the light of keter, the will of the Supreme One, blessed is He. And by means of this garment they are able to behold the
pleasantness of the L
 and the tzachtzachot, which transcend the rank of keter and, metaphorically speaking, are its inner core.
ts appear in the text. Though it is explained elsewhere that the commandments are the innermost will of the Supreme One, blessed is He, 43 See Likkutei Amarim, Part I, ch. 23. the students of Kabbalah are well acquainted with the multitude of aspects and levels within every aspect and level of the levels of holiness. There are several aspects of
 and several aspects of
 achorayim to achorayim,
 44 See ref. cited above, Epistle 20, note 36. to no end
Now, the seven precepts of the RaM
bbis are not regarded as commandments in themselves, for it was already said:
 45 Deuteronomy 13:1; Maimonides, Hilchot Yesodei HaTorah 9:1. Rather, they derive and issue from the commandments of the Torah and are included in them, in the sum of 613, to garb the 613 aspects and powers in the nefesh, ruach, and neshamah of man.
This is the meaning of the statement in the sacred Zohar, section of Pekudei (folio 229b), that
The good deeds which man does elicit a garment from the light of thM
the pleasantness of the L
Though there it speaks of the Lower Garden of Eden where the garments are of the truly operational commandment, while in the Higher Garden of Eden the garments are of the love and devotion of the heart with respect to Torah and prayer [as mentioned in the Zohar, ad loc. (folio 210 46 II:210b. )]; however, this devotion refers to the devotion of one
s occupation with Torah for its own sake ( lishmah ), 47 See above, Epistle 12, note 17. oM
ut of the love for God. [The commandment to study Torah also belongs to the class of operational commandments, for the motion of the lips is an act, and meditation is not the same as speech; 48 Sanhedrin 65a; Berachot 20b. thus one does not discharge his duty by meditation alone. 49 Hilchot Talmud Torah 2:12; see Eruvin 54a. The same applies to prayer. 50 See above, Epistle 25, note 61. ]
And certainly so, considering that the advantage of devotion over speech and deed is not of itself
, but because of the radiaM
tion from the Supernal Will
, as explained at length in Likkutei Amarim, Part I, ch. 38, see there.
Now, it is known that the will of the Supreme One, blessed is He, vested in the 613 commandments of the Written Torah, is hidden and covered, secreted and concealed. It is manifest only in the Oral Torah. For example, the precept of tefillin : in the Written Torah it is stated,
And you shall bind them for a sign on your hand, and they shall be for frontlets between your eyes.
 51 Deuteronomy 6:8. This is an iM
ndistinct and concealed statement, for Scripture did not explain how, and what to bind, and what frontlets are, and where is
 until the Oral Torah explicates that one needs to bind a single box on the hand, and four boxes on the head, and four portions of Scripture within them. Also, the boxes are to be made of prepared leather, and of necessity square, and to be tied by means of leather straps which need to be black, and all the other detailed rulings of making the teM
fillin that were said orally. Also,
 refers only to the arm, and not to the palm of the hand; and
 refers to the scalp, and not to the forehead.
It is likewise with all the commandments of the Torah, whether they be operational precepts or prohibitory precepts; they are not revealed, and known, and explicated, except through the Oral Torah. For instance, the prohibitory precept that was said with respect to Shabbat
You shall do no work
 52 Exodus 20:10; Deuteronomy 5M
:14. : it does not explain what is regarded as work. In the Oral Torah, however, it is explicated to refer to the well known 39 forms of work 53 See Mishnah, Shabbat 7:2. and not to the carrying of stones or heavy beams.
And as it is with these, so it is with all the commandments, whether they be operational precepts or prohibitory precepts: they are indistinct and are explicated, revealed, and known only through the Oral Torah.
That is why Scripture says of the Oral Torah:
And you shall not cast off the teachM
 54 Proverbs 1:8. as stated in the Zohar. 55 See Zohar II:276b. See also ibid. 238b, and cf. ibid. 85a. (This verse is explicitly interpreted thus, in Midrash Mishlei 1:8.) Metaphorically speaking, just as all the limbs of the child are included, in great concealment, in the sperm of the father, 56 See Zohar III:93a; cf. Niddah 31a. and the mother brings this out into a state of manifestation [when giving birth to a child that is whole, with 248 limbs and 365 sinews], so, in precisely like fasM
hion, the 248 operational precepts and the 365 prohibitory precepts emerge from concealment to manifestation through the Oral Torah. And the beginning of the verse
Heed my son the instruction of your father
refers to the Written Torah, 57 See ref. cited above, note 55, and Yalkut Shimoni on Proverbs (ad loc.; sect. 929). which derives from the supreme chochmah 58 See ref. cited above, note 30. which is called
 59 See above, Epistle 15, note 9.
Now this is the meaning of
s the crown of her husband.
 For the Oral Torah is termed the
 who gives birth to and raises many valiant hosts, as it is written 60 Song of Songs 6:8.
And alamot without number
: do not read alamot
 61 Maidens. but olamot, 62 Worlds. referring to the halachot which are without number, as stated in the Tikkunim. 63 Tikkunei Zohar, Introduction 14b.
They all are the aspect of the manifestation of the will of the Supreme One, blessed is He, concealed in the Written Torah. And the will ofM
 the Supreme One, blessed is He, is exceedingly more sublime than the rank of the supreme chochmah, just as a crown ( keter ) and wreath ( atarah ) is above the brains in the head. 64 See above, note 35. The halachot, therefore, are referred to as
Whoever studies halachot is assured of life in the World to Come,
 by investing his nefesh, ruach, and neshamah in the the will of the Supreme One, blessed is He, as stated above.
THIRTY. It is known thaM
t our Sages, of blessed memory, said 1 Berachot 6b. :
Whoever is accustomed to come to the synagogue and one day did not come, the Holy One, blessed is He, makes inquiry about him, for it is said, 2 Isaiah 50:10.
who among you fears the L
The same applies to all the commandments, and especially the precept of charity,
which is balanced against all the commandments.
 3 Jerusalem Talmud, Peah 1:1. Though it is without a vow, 4 See Shulchan Aruch, Yoreh Deah 203; cf. Likkutei Torah, Matot 82M
b. Heaven forfend, nevertheless, it is not becoming to the divine soul of all the men of valor whose hearts the fear of the L
rd has touched 5 Par. I Samuel 10:26. to make a diminution in what is holy, relative to what they were accustomed to set aside, annually, from their wealth, to revive the spirit of the humble and downcast 6 Par. Isaiah 57:15. who have nothing of their own. It is
the Hut of David that is fallen
 7 Amos 9:11, referring to the Shechinah (see above, Epistle 9, note 29). The poor are tM
he aspect of the Fallen Hut
the Shechinah, the sefirah of malchut which
has nothing of its own.
 See above, Epistle 21, note 24. to raise and to exalt
that it be united in the One
 8 Zohar II:135a. By giving charity one raises and reinstates the Fallen
 thereby effecting the ultimate goal of the unity of the Holy One, blessed is He, and His Shechinah. See also Zohar III:113b. Cf. Likkutei Amarim, Part I, end of ch. 50; Maamarei Admur Hazaken
Ketuvim, vol. 2, p. 161.
 according to the preponderance of [good] deeds
, 9 Avot 3:15. See above, Epistle 21. and according to the amount ( cheshbon ). Thus our Sages, of blessed memory, said,
Each and every coin adds up to a great amount ( cheshbon ),
 10 Bava Batra 9b. and as the saying of our Sages, of blessed memory: 11 Zohar II:235a; III:5a; Zohar Chadash 44a.
rd great? When He is in the city of our G
 signifies malchut. The ultimate goal, the
 will thus be achieved when this unity is effected; see Zohar III:5a and Zohar Chadash 51d. It is the aspect and place of the cheshbon, 13 The
 is the aspect and place of Cheshbon. Cheshbon, too, signifies malchut ; see Zohar III:220b and Likkutei Torah, Chukat 66d ff. as it is written:
Your eyes are wells in cheshbon.
 14 Song of Songs 7:5.
The meaning is that, as known, an arousal from below [the iM
ssuance of life, grace, and kindness by an act of charity out of a good will and a friendly countenance 15 See Jerusalem Talmud, Peah 8:9; Vayikra Rabbah 34:1; Avot d
R. Nattan, ch. 13; cf Bava Batra 9b. See also below, Epistle 32. ] elicits an arousal from above: 16 Above, Epistle 4, note 45.
rd will make His Countenance shine,
 17 Numbers 6:25. i.e., a radiation and issue of grace, chesed, and Supreme favor 18 Signified by Countenance ( panim ); see above, Epistle 22, note 31. from the FountainheadM
 of life, 19 Lit.: the Life of life (see above, Epistle 17, note 4). the En Sof, blessed is He, [to whose greatness 20 The aspect of chesed ; see above, Epistle 13, note 30. there is no searching and apprehension whatsoever], to the aspect of
Your malchut is the malchut of all worlds,
 21 Psalms 145:13; see above, Epistle 8, note 44. the
world of manifestation
 ( alma deitgalya ). 22 See above, Epistle 20, and note 53, ad loc. It 23 Malchut. animates all the creatures [that are in all the upper and lower M
hechalot 24 Shrines; realms. ] which are in a category of number and amount ( cheshbon ), as it is written:
A thousand thousands minister unto Him.
This is the meaning of the
 because the quantitative act of charity brings about peace. 26 Cf. above, end of Epistles 4 and 12. The meaning of
 is to join and conciliate two opposite extremes. (In our context) these are the extremity of the superior heaven, the aspect of
And to His greatness there is no searching
rd and highly to be praised, and to His greatness there is no searching; Psalms 145:3. and the extremity of the inferior heaven 28 The Shechinah ; malchut.
which vests itself in Beriah, Yetzirah, and Asiyah, (that is, in) a category of limitation and number, and suffice this for the initiated.
THIRTY-ONE. Well known throughout 1 Lit., well known in the gates; par. Proverbs 31:23. is the statement in the Tikkunim that the
 Shechinah is suffering in the exile
re. 2 Cf. Zohar II:189a-b.
Metaphorically speaking, it is like a bodily ailment [
Who makes a distinction between holy
 3 Between holy and profane; Liturgy, Havdalah (par. Leviticus 10:10). A phrase used to emphasize the essential distinction between the subject and object of the metaphorical analogy. ]. The cause of illness or health lies in the extension and flow of the life-force vested in the blood of life 4 Cf. Leviticus 17:11. which flows from the heart to all the limbs, and turning round and around gM
oes the spirit of life 5 Par. Ecclesiastes 1:6. and the blood into all the limbs, through the veins 6 Emended according to H. V. that are absorbed in them, and returns to the heart.
Now, when the circulation and flow of this spirit of life is always as it should be, in its proper order arranged for it by the Fountainhead of life, 7 Lit., the Life of life (see above, Epistle 17, note 4). blessed is He, man is perfectly healthy. For all the limbs are bound together and receive their proper vitality from the heart thM
rough this circulation.
But if there is any disorder in any place, restraining, hindering, or reducing the circulation of the blood with the spirit of life vested in it, then this bond [which binds all the limbs to the heart through this circulation] is broken or diminished and man will fall ill and sick, may the L
Precisely so, metaphorically speaking, all the souls of Israel are regarded as the limbs of the Shechinah 8 Zohar III:17a; ibid. 231b ( Raaya Mehemna ); Tikkunei Zohar 21 (52a). which M
 as it is written: 9 Psalms 73:26.
The Rock of my heart,
 10 See Shir Hashirim Rabbah 5:2 (l); Zohar I:59a (cf. Nitzutzei Orot, ad loc.); Zohar II:128b. See also Tikkunei Zohar 21 (52a). and as it is written:
And I will dwell among them.
 11 Exodus 25:8. That is, the term Shechinah denotes that the light of the L
rd dwells in the worlds Beriah, Yetzirah, and Asiyah in order to vivify them.
The issue of this vivification is by means of a prior investment in the souls of Israel.M
 This is so because none of the creatures are in any approximation to the Creator, blessed be He, for all that are before Him are esteemed as truly naught. 12 Zohar I:11b. Thus it is impossible for them to receive vivification from His light and effluence, blessed be He, to become creatures ex nihilo into substantiality, and to be living and subsisting. 13 Cf. above, Epistle 20. (This is made possible) only through the souls that rose in His thought 14 See Bereishit Rabbah 1:4. and preceded the creation of the worlM
ds by the aspect of Speech. 15 The creation of the world was by means of the Divine fiats; see Avot 5:1; cf. above, Epistles 5 and 25. Thus our Sages, of blessed memory, said:
With whom did the Holy One, blessed is He, take counsel
 16 Bereishit Rabbah 8:7; Rut Rabbah 2:3. as was made known elsewhere.
And it is well known throughout 17 See above, note 1. that the whole issuance of vivification, and the effluence from the upper worlds to those lower than them, are as stated in the Sefer Yetzirah :
 beginning is wedged in their culmination, and their culmination is wedged in their beginning.
 18 Sefer Yetzirah 1:7; cf. the commentary attributed to R. Abraham ibn Daud, ad loc.
The primordial souls in the
d are thus the conduit for the Divine issuance and effluence. In the writings of the Arizal, 19 See above, Epistle 5, note 103. this is referred to as or yashar (direct light), and or chozer (reflective light), 20 See above, Epistle 20. and as it is written:
 advanced and retreated ( ratzo veshov ).
Thus, according to these words and this truth 22 Par. II Chronicles 32:1.
which it is not possible to explain properly in writing
it follows that the Shechinah is referred to as
 This teaches us that when all the souls are attached and bound together, the circulation and flow of the vivification and of the effluence
turns around and around,
their culmination is wedged in their beginning
ind and join them all to
 to be attached to Him, blessed be He. And thus it is written: 23 Deuteronomy 29:9, 10.
You are standing this day, all of you, before the L
[stating expressly:
 and stating expressly:
from the hewer of your wood
 24 Cf. above, Epistle 22b, and the notes, ad loc.
And hereby will be understood the saying of our Sages, of blessed memory, that the destruction of the Second Temple and the Fall M
of Israel into exile, and the withdrawal of the Shechinah and its descent to Edom, 25 See above, Epistle 25, note 48. into a fate of exile, as it were; all this was because of the sin of groundless hate and a division of hearts, 26 Yoma 9b. the Merciful save us. And that is why (the Shechinah ) is referred to as ailing, metaphorically speaking. As 27 Emended according to H. V. for
He raises the fallen, and heals the sick,
 28 Liturgy, opening benedictions of the Amidah. in plural form, these are all the limbs
THIRTY-TWO. May the L
rd bless their substance, and may the work of their hand be acceptable, 1 Par. Deuteronomy 33:11. that they may be accepted before the L
rd at all times. 2 Par. Exodus 28:38. So may the L
rd give and do so yet further to encourage them among the valiant. 3 Par. Amos 2:16. And he who is noble should ever persist by noble things, 4 Par. Isaiah 32:8. to be great in causing others to do 5 See below, note 10. in every city and congregation, 6 Lit., minyan ; see above, EpiM
stle 1, note 55. and it will be accounted to him for righteousness ( tzedakah ). 7 Par. Psalms 106:31.
And of one who does (himself) it is said, 8 Psalms 112:9.
His tzedakah omedet (stands) forever
; omedet, in feminine gender, because he receives 9 The feminine is the recipient aspect, while the masculine is the emanating aspect; cf. above, Epistle 4, note 46, and Epistle 15, note 9. the arousal of his pure heart from the one who is
who causes others to do.
 10 He who causes others to do is grM
eater than the doer.
 Bava Batra 9a. See Shulchan Aruch, Yoreh Deah 249:5, and Turei Zahav, ad loc. Nevertheless, it stands forever.
This means: All the acts of charity and kindness the Israelites perform in this world out of the generosity of their pure hearts are alive and subsist in this physical world until the time of the resurrection. Then there will be a time of manifestation of Divinity and of the light of the En Sof, blessed is He, from the rank of sovev kol almin, 11 Encompassing (transcending) all worM
lds. See above, Epistle 3, note 12. in this world, and as explained at length in the letter of last year. 12 See above, Epistle 17.
But there needs to be a vessel and an abode wherein the light of the En Sof, blessed is He, can vest itself, just as the body is (a vessel) to the soul, metaphorically speaking. Thus it is written: 13 Jeremiah 23:29.
Is not My word like fire
; just as fire does not radiate in this world except when it is attached to, and vests itself in the wick
, as explained elsewhere. 14 SeeM
 Likkutei Amarim, Part I, chs. 35, 52, and 53 (in comment. on Zohar III:187a).
The body and the vessel for His light, blessed be He, is the attribute of kindness and the generosity of the heart to give and effuse vitality to one who has nothing (of his own). Thus it is stated in the Tikkunim : 15 Tikkunei Zohar, Introduction 17a.
And many bodies You have prepared for them, and in this preparation they are called: chesed
 and the whole body is included in the right side. And thus said the comM
His garment is tzedakah.
 16 The composer of the liturgical hymn You are our G
d ( Machzor, Shacharit for Rosh Hashanah and for Yom Kippur).
This is the meaning of what our Sages, of blessed memory, said: 17 Sukkah 49b; cf. ref. cited above, Epistle 30, note 15.
Charity is recompensed only according to the kindness in it, as it is written: 18 Hosea 10:12.
Sow to yourselves for tzedakah, reap according to the kindness.
 For the harvest is the manifestation of the seed hidden in the soil. ItM
 is likewise with the charity and kindness the Israelites perform in the time of the exile: it is hidden and concealed until the time of the resurrection when the light of the En Sof, blessed is He, will vest itself and radiate in this physical world. And (when) He is one with His causations, i.e., the aspects of the kelim of the ten sefirot of Atzilut, 19 Tikkunei Zohar, Introduction 3b; see above, beg. of Epistle 20. thus a fortiori and a minori ad majus, (He is one) with the light of the En Sof, blessed is He, wM
hich encompasses all worlds from exceedingly higher than the sphere of Atzilut.
That is why (charity) is referred to as tzedakah, a feminine gender [
his tzedakah omedet forever
]. For it receives a radiation from the light of the En Sof that encompasses all worlds, which vests itself in it in this physical world at the time of the resurrection.
 Tzedek shall go before him,
 20 Psalms 86:14. however, is a masculine gender. It is the attribute of kindness that is aroused in the heart of man of itself, thrM
ough the arousal of the love of G
d when reading the Shema
to cleave to Him 21 Deuteronomy 11:22 (ibid., 30:22). and to surrender his soul at echad ; 22 I.e., to be in a mode of readiness for self-sacrifice for the sanctification of G
s Name, when uttering the word echad (the L
Deuteronomy 6:4). See the writings of the Arizal dealing with devotions ( Shaar Hakavanot ; Pri Etz Chaim, etc.) s.v. Keriat Shema ; cf. Tikkunei Zohar, Introduction 10b; Bach on Tur Orach Chaim 61 (s.v. Veyikra
ah ). See also Likkutei Torah, Vayikra 5a, and cf. above, Epistle 28, note 38. and
with all your wealth
And you shall love the L
rd with all your wealth
in the literal sense
. 24 See Berachot 54a and 61b.
And the arousal from below [
As waters (reflect) the face to face, so is the heart of
 25 Proverbs 27:19; see above, Epistle 1, note 26. (The
see Ezekiel 1:26.) ] elicits an arousal from above, 26 Set above, Epistle 4, noteM
 45. i.e., an effulgence of the light of the En Sof, blessed is He, that encompasses all worlds, to the nethermost in this physical world, in a state of manifestation, at the time of the resurrection, as explained at length in last year
s letter. 27 See above, note 12.
And this is the meaning of
 yehalech before Him.
 28 Above, note 20. For ( tzedek ) leads 29 Yehalech is an active form of the causative stem of the verb
; see above, Epistle 4. and elicits the Supernal Countenance ( panim ) from higherM
 than Atzilut to the world of Asiyah. 30 See above, end of Epistle 4; cf. also end of Epistle 30. But now is a time to be brief, and may He not restrain from them all the good. 31 In Hebrew this sentence is a play on rhyming words. Be beneficient, O L
rd, to the good, and to those who are upright in their heart, 32 Psalms 125:4. as is the wish of he who seeks it. 33 Par. Lamentations 3.25.
text/plain;charset=utf-8
Part I; Likkutei Amarim 1/2
SEFER LIKKUTEI AMARIM * For an introduction to the Tanya, see Addendum, p. a8.
Compiled from (sacred) books and from sages, exalted saints, whose souls are in Eden; based on the verse
For it is exceedingly near to you, in your mouth and in your heart, to do
; 1 Deuteronomy 30:14. to explain clearly how it is exceedingly near, in a lengthy and short way, with the aid of the Holy One, blessed be He.
APPROBATION 1 Note that the name of the author was withheld both from the front cover as well as from the Approbations in the first seven editions. Only beginning with the eighth edition (Shklov
574 [1814]), the author
s name was included in the title cover posthumously, when also the Approbation by the author
s sons first appeared.
by the famous rabbi and chasid, G
dly man, of saintly renown, our teacher Rabbi Meshulam Zusil of Anipoli: 2 The author
s colleague and a disciple M
of Rabbi Dov Ber of Miezricz.
I have seen the writings of this rabbi and gaon, G
dly man, saintly and pure, lucid speculum, and well he did, G
d in His wonderful kindness having put into his pure heart to accomplish all this in order to show the G
dly people His holy ways.
s] intention not to publish these writings in print, since it is not his custom. However, because these kuntresim 3 See below, p. 907. have spread in the midst of all Israel in numerous copies by sundry copyists, and,M
 as a result of the many transcriptions, the copyists
 errors have multiplied exceedingly, he was impelled to bring these kuntresim to the printing press.
d has aroused the spirit of the [two] partners, the outstanding and distinguished scholar R. Sholom Shachne, 4 The author
s son-in-law and father of Rabbi Menachem Mendel of Lubavitch, third leader of Chabad. the son of R. Noah, and the outstanding and distinguished scholar R. Mordechai, the son of R. Shmuel haLevi, to bring these kuntresim to the prM
inting house in Slavita. So I said of this good deed, more power to you.
However, they were apprehensive of the growing number of printing establishments which are wont to cause damage and ruin to the accredited ones. In view of this, we have resolved to give this approbation so that no man should dare lift his hand and foot to cause any damage, Heaven forfend, to the said printers by encroaching upon their exclusive right in any manner.
It is to restrain any person from reprinting this book without the knowledgeM
 of the said printers for a period of five full years from the date below. He who will heed these, my words, will be blessed with good.
These are the words of one who demands this for the glory of the Torah, this day, the third, twice blessed with
 5 Genesis 1:10, 12. of the weekly portion Tavo, in the year
 (556). 6 I.e., 5556; it is customary to omit the millennial.
The insignificant MESHULAM ZUSIL of Anipoli
by the famous rabbi and chasid, G
, of saintly renown, our teacher Rabbi Yehudah Leib haCohen : 7 A disciple of Rabbi Dov Ber of Miezricz and a colleague of the author.
The wisdom of the man illumines the face of the earth 8 Ecclesiastes 8:1.
on seeing the work of the saintly hands of the author, rabbi and gaon, G
dly man, saintly and pure, pious and humble, whose hidden [powers] had been revealed long ago, when he dwelled in the council of the wise with our lord, master and teacher, the world gaon, 9 The reference is to Rabbi Dov Ber of MiezM
ricz, hinted also by the word
from the well of living waters.
 and drew water from the well of living waters. Now, Israel 10 Alluding to Rabbi Israel Baal Shem Tov. shall rejoice as his saintly words are revealed in this compiled work, which is about to go to press, to teach the people of G
d the ways of holiness, as anyone can see in the inwardness of [the author
That which is common knowledge requires no proof. Only because of the apprehension of a M
wrong, lest a loss be caused to the printers, I come to confer sanction and prohibition that no man lift up his hand or foot to reprint this work for a period of five years from the below date. Whoever will heed these, my words, will be blessed with good.
These are the words of one who speaks for the glory of the Torah, this third day of the weekly portion Tavo, 556. 11 See above, note 6.
APPROBATION 1 First published in the Shklov, 5574 (1814) edition. See above, p. xxi, note M
by the rabbis (long may they live), the sons of the gaon the author (of blessed memory, whose soul is in Eden).
Whereas it has been agreed by us to give authorization and prerogative to bring to the printing press, for a remembrance unto the children of Israel, the written words of uprightness and truth, the words of the Living G
d, authored by our lord father, teacher, and master, of blessed memory, recorded personally in his saintly expression, whose words are all burning coals to set the hearts aflame to M
bring them closer to their Father in heaven; they are entitled Iggeret Hakodesh (
), being mostly epistles sent by his holy eminence, to teach the people of G
d the way by which to walk and the deed which they should do;
And inasmuch as he has made references, in many places, to the Sefer Likkutei Amarim, since the words of the Torah are scanty in one place and ample in another, 2 Jerusalem Talmud, Rosh Hashanah 3:5. especially also as he introduced new material in the Kuntres Acharon on certainM
 chapters which he wrote when he composed the Sefer Likkutei Amarim, profound discussions on passages in the Zohar, Etz Chaim, and Pri Etz Chaim, which [passages] appear contradictory to one another, but he, with his inspired perception, has reconciled them, each statement in its own manner, as he has written in the Likkutei Amarim, we have seen fit and proper to join them with the Sefer Likkutei Amarim and Iggeret Hateshuvah 3 Note that Shaar Hayichud VehaEmunah (part II of the Tanya ) is not mentioned here; neithM
er is it mentioned in the title cover. of his saintly eminence, our lord father, teacher, and master, of blessed memory;
[Therefore], we come to place a great fence and the rabbinic injunction of
three forms of excommunication. (excommunication), for which there is no remedy, that no man lift his hand to reprint them in their present form, or in part, for a period of five years from the date below.
However, this should be made known: To our misfortune the manuscripts writtenM
 by his personal saintly hand, which were composed with great punctiliousness, without a superfluous or deficient letter, have become extinct; only this little has remained from the abundance, and it has been carefully collected one by one from the copies spread among the disciples. Should, therefore, an error be discovered (
who can understand [and prevent] errors?
) 5 Psalms 19:13., the evident error will be identified as a scribe
s error, but the meaning will be clear.
Today is the 5th day [Thursday], 22 M
Declared by DOV BER, the son of my lord father, teacher and master, gaon and chasid, saint of Israel, our teacher and master SCHNEUR ZALMAN of blessed memory, his soul rests in the hidden treasures of heaven.
Also declared by CHAYIM ABRAHAM, the son of my lord father, teacher and master, gaon and chasid, our teacher and master SCHNEUR ZALMAN, the memory of the tzaddik be blessed, his soul rests in the hidden treasures of heaven.
Also declared by MOSHE, the son of my lord father, teacher and master, M
gaon and chasid, SCHNEUR ZALMAN, of blessed memory, his soul rests in the hidden treasures of heaven.
S FOREWORD 1 Hakdamat Hamelaket
for the author considers himself merely a
 Being an Epistle sent to the Communities of our Faithful. May the Almighty guard them.
To you, O men, do I call. Listen to me, you who pursue righteousness, who seek the L
d hearken to you, both great and small, all the faithful in our land and those adjacent to it. MaM
y each in his place achieve peace and eternal life for ever and ever. Amen. May this be His will.
Behold, it is known as a saying current among people
that listening to words of moral advice is not the same as seeing and reading them in books. For the reader reads after his own manner and mind and according to his mental grasp and comprehension at that particular time. Hence, if his intelligence and mind are confused and wander about in darkness in G
s service, he finds difficulty in seeM
ing the beneficial light that is concealed in books, even though the light is pleasant to the eyes and [brings] a healing to the soul.
Apart from this, the books on piety, which stem from human intelligence, 2 As contrasted with books which the author considers divinely inspired, of which he speaks in the following part. certainly have not the same appeal for all people, for not all intellects and minds are alike, and the intellect of one man is not affected and excited by what affects [and excites] 3 In the HebreM
) is added according to Luach HaTikkun ( List of Text Emendations in the Tanya ), by the Lubavitcher Rebbe (below, p. 781). the intellect of another. Compare with what our Rabbis, of blessed memory, have said 4 Berachot 58a. with reference to the blessing of the
) upon beholding 600,000 Jews, because their minds are dissimilar from one another, and so on. 5 The blessing praises G
d, Who knows the secrets in the hearts of M
all men. As also Rabbi Moses ben Nachman, of blessed memory, [explains the reason for this blessing] in Milchamot, elaborating on the commentary of the Sifrei concerning Joshua, who is described as
a man in whom there is spirit,
who can meet the spirit of each and every one,
s commentary on said verse. and so on.
But even the books on piety, whose basis are in the peaks of holiness, the Midrashim of our Sages, of blessed memory, through whom the spirit of G
 His word is on their tongue; and [although] the Torah and the Holy One, blessed is He, are one and the same, and all the 600,000 general [souls] 8 In the Hebrew text the word
) is added according to Luach HaTikkun. of Israel with their individual [offshoots] down to the
 in the most worthless and least estimable members of our people, the children of Israel, are thus bound up with the Torah, and the Torah binds them to the Holy One, blessed is He, as is known from the holy Zohar 9M
 III:73a, see Some Aspects of Chabad Chassidism, pp. 18 ff. Revised edition: On the Study of Chasidus
A Trilogy of Chasidic Essays (Kehot, 1997), pp. 7 ff.
this [bond] pertains [only] in a general way to the community of Israel as a whole.
[As for the individual,] although the Torah was given to be interpreted, in general and in particular down to the minutest detail, to [apply to] each individual soul of Israel, which is rooted in it [so that these books pertain to every person], nevertheless not every persoM
n is privileged to recognize his individual place in the Torah.
[A further difficulty is the complexity of Torah interpretation.] Even in the case of the laws governing things prohibited and permitted, which have been revealed to us and to our children, 10 The expression
revealed to us and to our children
 is taken from Deuteronomy 29:28. The first part of this verse is quoted by the author later. See also below, beg. ch. 44. we find and witness differences of opinion among Tanaim and Amoraim from one extremeM
these as well as these are the words of the living G
 11 Eruvin 13b. The plural 12 Elokim chayim, rather than eloka chay. is used as a reference to the source of life for the souls of Israel, which are generally divided into three categories
right, left, and center, namely, kindness ( chesed ), might ( gevurah ), and so on, 13 The third category is tiferet (
). See Iggeret Hakodesh, sect. 15. so that the souls, whose roots originate in the category of kindness, are likewiseM
 inclined toward kindness in the leniency of their decisions, and so forth, 14 See ibid., sect. 13 for more light on the subject. as is known.
All the more, a minori ad mains, in the case of those things which are hidden [yet revealed only] to the L
d, 15 See above, note 11. these being the awe and love that are in the mind and heart of each and every one according to his capacity, i.e., according to his heart
s estimation, 16 A reinterpretation of the word shi
an estimated measure
) in the Biblical quotation following. as explained in the holy Zohar 17 I:103a-b. on the verse,
Her husband is known in the gates ( she
I speak, however, of those who know me well, each and every one of our faithful who lives in our country and in lands adjacent to it, with whom words of affection have been frequently exchanged and who have revealed to me all the secrets of their heart and mind in the service of G
d, which is dependent on the heart. 19 TaanM
s Introduction to his Duties of the Heart. May my word percolate to them, and my tongue be as the pen of the scribe in these kuntresim that are entitled Likkutei Amarim (Selected Discourses), which have been selected from books and teachers, 20 On the sources of the Tanya see Introduction (Addendum, p. a ). heavenly saints, whose souls are in Eden, and who are renowned among us.
[The subjects of] some of [these discourses] are hinted to the wise, in the sacred epistles of our teachers 21 Rabbi M
Schneur Zalman regarded some of his senior colleagues, the disciples of R. Dov Ber of Miezricz (among whom he himself was the youngest) as his
 esp. R. Mendel Horodoker. in the Holy Land, may it be built and established speedily in our days, Amen; some of them I have heard from their saintly mouth when they were here with us; and all of them are responsa to many questions which all our faithful in our country have constantly asked, seeking advice, each according to his station, so as to receive moralM
 guidance in the service of G
d, since time no longer permits of replying to everyone individually and in detail on his particular problem. Furthermore, forgetfulness is common.
I have, therefore, recorded all the replies to all the questions, to be preserved as a signpost and to serve as a visual reminder for each and every person, so that he will no longer press for admission to private conference with me. For in these [responsa] he will find peace for his soul and true counsel on every matter that he finds diM
fficult in the service of G
d. His heart will thus be firmly secured in the L
rd, Who completes everything for us.
As for him whose mind falls short in the understanding of the counsel given in these kuntresim, let him discuss his problem with the foremost scholars of his town, and they will elucidate it for him. And I beg of them not to lay their hand on their mouth to conduct themselves with false meekness and humility, G
d forbid. It is known what bitter punishment is his who withholds food [i.e., knowledM
ge], and the greatness of the reward [in the opposite case], from the Rabbinic teaching 22 Temurah 16a. relating to the Scriptural text,
rd lightens the eyes of them both,
 23 Proverbs 29:13. for G
d will cause His face to shine upon them, with the light of the Countenance of the King, [the Source of] life. May the Giver of life to the living make us worthy to live to see the days when
no longer shall one man instruct the other
for all shall know Me
 24 Jeremiah 31:33.
ll be full of the knowledge of G
 25 Isaiah 11:9. Amen. May this be His will.
Since the said kuntresim have been disseminated among all our faithful, as mentioned above, by means of numerous transcriptions by the hands of various and sundry scribes, the multitude of transcriptions brought about an exceedingly great number of copyists
 errors. Therefore the spirits of the noble men, named on another page, have generously moved them to a personal and financial effort to have the said kuntresim published,M
 cleared of chaff and errors, and thoroughly checked. I congratulate them on this worthy deed.
And inasmuch as there is an explicit verse,
Cursed be he who removes his neighbor
 26 Deuteronomy 27:17.
 includes both damnation and shunning, 27 Shevuot 36a. G
like Judah and Scripture in addition
 28 Kiddushin 6a. I come to invoke a strict prohibition on all publishers against printing the said kuntresim, either themselves or through their agency withouM
t the authority of the above-named, for a period of five years from the day that this printing is completed. And it will be well with those who conform, and they will be blessed with good.
These are the words of the compiler of the said Likkutei Amarim.
It has been taught [ Niddah, end ch. 3]: An oath is administered to him [before birth, warning him]:
Be righteous and be not wicked; and even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you M
 is also explained in terms of a delegation of power to the soul so that it be able to fulfill its destiny in life on earth. Cf. Kitzurim V
Sefer Likkutei Amarim, ed. Rabbi Menachem Mendel of Lubavitch (Kehot, 1948; 1989), pp. 66f.
This requires to be understood, for it contradicts the Mishnaic dictum [ Avot, ch. 2],
And be not wicked in your own estimation.
Furthermore, if a man considers himself to be wicked he will be grieved aM
t heart and depressed, and he will not be able to serve G
d joyfully and with a contented heart; while if he is not perturbed by this [self-appraisal], it may lead him to irreverence, G
The apparent contradiction between the two sources is explained in ch. 13. The meaning of both the Baraita and Mishnah is expounded in chs. 13, 14, 29, and 34.
However, the matter [will be understood after a preliminary discussion]. We find in the Gemara 4
 Berachot 7a; cf. Rosh Hashanah 16b. five distinct typM
a righteous man who prospers, a righteous man who suffers, a wicked man who prospers, a wicked man who suffers, and a benoni (an intermediate person). 5
The author borrows this term for the alternative name of his work, Sefer shel Benonim, but he uses the term in a different sense.
It is there explained that the
righteous man who prospers
 is the perfect tzaddik ; the
righteous man who suffers
 is the imperfect tzaddik. In Raaya Mehemna, Parashat Mishpatim 6
 Zohar II:117b. it is explained thaM
righteous man who suffers
 is one whose evil nature is subservient to his good nature, 7
This is a play on the words rendered literally
the evil (belongs) to him,
 i.e., he is master of the evil nature in him. and so on. In the Gemara, end of ch. 9 of Berachot, 8
 Berachot 61b. it is stated that the righteous are judged by their good nature
and the wicked by their evil nature, while the intermediate are judged by both, and so on. 9
Cf. beg. ch. 9. Rabbah declared,
I, for example, am a M
 Said Abbaye to him,
Master, you do not make it possible for anyone to live,
Since there was none greater than Rabbah, it would mean that there was not even one tzaddik in the world, and all who are of lesser stature than Rabbah would be placed in the Book of the Wicked to be condemned to immediate death ( Rosh Hashanah 16b).
To understand all the aforesaid clearly an explanation is needed, as also to understand what Job said [ Bava Batra, ch. 1],
Master of the universe, You havM
e created righteous men and You have created wicked men
 Bava Batra 16a. for it is not preordained whether a man will be righteous or wicked. 12
 Niddah 16b. The answer to this question will be found in ch. 14.
It is also necessary to understand the essential nature of the rank of the benoni. Surely that cannot mean one whose deeds are half virtuous and half sinful, for if this were so, how could Rabbah err in classifying himself as a benoni? For it is known that he never ceased studying [the TorahM
], so much so that the Angel of Death could not overpower him; 13
Cf. Bava Metzia 86a. how, then, could he err to have half of his deeds sinful, G
Furthermore, [at what stage can a person be considered a benoni if] when a man commits sins he is deemed completely wicked [but when he repents afterward he is deemed completely righteous]? Even he who violates a minor prohibition of the Rabbis is called wicked, as it is stated in Yevamot, ch. 2, and in Niddah, ch. 1.
Moreover, even he who has the opportM
unity to forewarn another against sinning and does not do so is called wicked [ch. 6, Shevuot ]. 14
All the more so he who neglects any positive law which he is able to fulfill, for instance, whoever is able to study Torah and does not, regarding whom our Sages have quoted, 15
Because he has despised the word of the L
[that soul] shall be utterly cut off
Numbers 15:31. It is thus plain that such a person is called wicked, more than he who violates a prohibM
ition of the Rabbis.
If this is so, we must conclude that the benoni is not guilty even of the sin of neglecting to study the Torah. 17
The reiteration of the sin of neglect of Torah study is due to its prevalent nature and the difficulty of avoiding it completely (cf. end ch. 25). The author is emphasizing that the benoni is innocent even of this and certainly of transgressions more easily avoidable. Hence Rabbah could have mistaken himself for a benoni.
NOTE: As far what is written in the Zohar III, p. 231: M
He whose sins are few is classed as a
righteous man who suffers
The contradiction is in the implication that
 are not inconsistent with the rank of tzaddik. this is the query of Rav Hamnuna to Elijah. But according to Elijah
s answer, ibid., the explanation of a
righteous man who suffers
 is as stated in Raaya Mehemna on Parashat Mishpatim, which is given above. And the Torah has seventy facets [modes of interpretation]. 19
Hence the reason for Rav Hamnuna
abbi Akiva : comp. Bamidbar Rabbah 14:12.
And as for the general saying 20
Cf. Maimonides, Hilchot Teshuvah 3:1; Rashi, Rosh Hashanah 16b. that one whose deeds and misdeeds are equally balanced is called benoni, while he whose virtues outweigh his sins is called a tzaddik, this is only the figurative use of the term in regard to reward and punishment, because he is judged according to the majority [of his acts] and he is deemed
 in his verdict, since he is acquitted in law. But concerning the truM
e definition and quality of the distinct levels and ranks,
 our Sages have remarked 21
 Berachot 61b. that the righteous are motivated [solely] by their good nature, as it is written,
And my heart is a void within me,
Psalms 109:22. that is, void of an evil nature, because he [David] had slain it through fasting. 23
Cf. beg. ch. 9. But whoever has not attained this degree, even though his virtues exceed his sins, cannot at all be reckoned to have ascended to M
the rank of the tzaddik.
This is why our Sages have declared in the Midrash,
The Holy One, blessed is He, saw that the righteous were few, so He planted them in every generation
Cf. Yoma 38b. [for,] as it is written,
The tzaddik is the foundation of the world.
The explanation [of the questions raised above] is to be found in the light of what Rabbi Chaim Vital wrote in Shaar HaKedushah [and in Etz Chaim, Portal 50, ch. 2] that in every Jew, whether righteous or wicked, M
are two souls, as it is written, 26
Hebrew text should read
 as amended (see Luach HaTikkun ), because the Biblical text is here only loosely interpreted, for the word
 refers to the collective noun, not to two souls.
The neshamot (souls) which I have made,
Isaiah 57:16. [alluding to] two souls. There is one soul which originates in the kelipah and sitra achara, [and] which is clothed in the blood of a human being, giving life to the body, as is written,M
For the life of the flesh is in the blood.
Leviticus 17:11. From it stem all the evil characteristics deriving from the four evil elements which are contained in it. These are: anger and pride, which emanate from the element of Fire, the nature of which is to rise upward; the appetite for pleasures
from the element of Water, for water makes to grow all kinds of enjoyment; frivolity and scoffing, boasting and idle talk from the element of Air; and sloth and melancholy
from the element of Earth.
m this soul stems also the good characteristics which are to be found in the innate nature of all Israel, such as mercy and benevolence.
For in the case of Israel, this soul of the kelipah is derived from kelipat nogah, which also contains good, as it originates in the esoteric
tree of Knowledge of Good and Evil.
The souls of the nations of the world, however, emanate from the other, unclean kelipot which contain no good whatsoever, as is written in Etz Chaim, Portal 49, ch. 3, that aM
ll the good that the nations do is done from selfish motives. So the Gemara 30
 Bava Batra 10b. comments on the verse,
The kindness of the nations is sin
that all the charity and kindness done by the nations of the world is only for their own self-glorification, and so on.
The second soul of a Jew is truly a part of G
Job 31:2; cf. also Psalms 16:5; 73:26; Jeremiah 10:16. as it is written,
He breathed into his nostrils a soul of life,
sis 2:7; comp. Nachmanides
 Commentary, ad loc. and
You have breathed it [the soul] into me.
Liturgy, Morning Prayer. Berachot 60b. And it is written in the Zohar,
He who blows, blows from within him,
 that is to say, from his inwardness and his innermost, for it is something of his internal and innermost vitality that man emits through exhaling with force.
So, allegorically speaking, have the souls of Jews risen in the [Divine] thought, 4
Cf. Bereishit Rabbah 1:4. as it is written,
tborn son is Israel,
You are the children of the L
Deuteronomy 14:1. That is to say, just as a child is derived from his father
to use an anthropomorphism
the soul of each Israelite is derived from His thought and wisdom, blessed be He. For He is wise
but not through a knowable wisdom, 7
 Tikkunei Zohar, Introduction 12b. because He and His wisdom are one; and as Maimonides says
NOTE: And the Sages of the Kabbalah have agreed with him as iM
s stated in Pardes 8
 Shaar Mehut VeHanhagah, ch. 13. of Rabbi Moshe Cordovero. Also according to the Kabbalah of the Arizal 9
Rabbi Yitzchak Luria Ashkenazi, of blessed memory (1534-1572). this is substantiated in the mystic principle of the
clothing of the light
 En Sof : The Endless, or Infinite. A term frequently used in the Zohar and later Kabbalistic works to indicate the Unknowable G
d. blessed is He, through numerous contractions within the vessels of chabad 11
is an acronym formed of the initial letters of the Hebrew words chochmah (
), the first three of the ten sefirot. The corresponding faculties of the soul are defined in ch. 3. of [the world of] Atzilut (Emanation), but no higher than that. 12
Above the World of Atzilut, the Unknowable G
d cannot be defined. For, as is explained elsewhere, the En Sof, blessed is He, is infinitely exalted over, and transcends, the essence and level of chabad, whM
ich in relation to Him are regarded as a material action, 13
Accordingly, in terms of the Kabbalistic scale, Maimonides had nothing to say about G
d except from the World of Atzilut and
 It is in the world of Atzilut where Kabbalah and Maimonides first meet, so to speak. as is written,
You have made them all with wisdom.
He is the Knowledge and Knower
and this is not within the power of any man to comprehend clearly
 Hilchot Yesodei HaTorah 2:10. asM
Job 11:7. And it is also written,
For My thoughts are not your thoughts
And though there are myriads of different gradations of souls ( neshamot ), rank upon rank, ad infinitum, as with the superiority of the souls of the Patriarchs and of Moses our Teacher above the souls of our own generations who live in the period preceding the coming of the Messiah, which are as the very soles 18
 of the feet compared with the brain and head, so in every generation there are the leaders of the Jews, whose souls are in the category of
 in comparison with those of the masses and the ignorant. Likewise [are there distinctions between] nefashot and nefashot, for every soul consists of nefesh, ruach, and neshamah. 19
Cf. Zohar I:206a; II:141b, etc.; also Shnei Luchot HaBrit I, 9b.
Nevertheless, the root of every nefesh, ruach, and neshamah, from the highest of all ranks to the M
lowest that is embodied within the illiterate and the most worthless, all derive, as it were, from the supreme mind which is chochmah ilaah (supernal wisdom). 20
The doctrine that all souls are related in that they all come from the same source was given much emphasis by the founder of Chasidut, the Baal Shem Tov, and was a major issue of contention between the protagonists and antagonists of Chasidut. The author elaborates on it in ch. 32 (
[The manner of this descent is] analogous to that of a son who iM
s derived from his father
s brain, in that [even] the nails of his feet come into existence from the very same drop of semen, by being in the mother
s womb for nine months, descending degree by degree, changing continually, until even the nails are formed from it.
Yet [after all this process] it is still bound and united with a wonderful and essential unity with its original essence and being, which was the drop [as it came] from the father
s brain. And even now, in the son, the nails receive their nourishmeM
nt and life from the brain that is in the head. As is written in the Gemara [ Niddah, ibid.], 21
from the white of the father
s drop of semen are formed the veins, the bones, and the nails.
 [And in Etz Chaim, Shaar HaChashmal, it is likewise stated, in connection with the esoteric principle of Adam
s garments in the Garden of Eden, that they [the garments] were the
 [derived] from the cognitive faculty of the brain].
So, as it were, is it actually true of the root of every nefeM
sh, ruach and neshamah in the community of Israel on high: in descending degree by degree, through the descent of the worlds of Atzilut (Emanation), Beriah (Creation), Yetzirah (Formation) and Asiyah (Action) from His wisdom, blessed be He, as it is written,
You have made them all with wisdom,
Psalms 104:24. the nefesh, ruach, and neshamah of the ignorant and unworthy come into being.
Nevertheless they remain bound and united with a wonderful and essential unity with their original essence and entity; M
namely, the extension of chochmah ilaah (supernal wisdom), inasmuch as the nurture and life of the nefesh, ruach, and neshamah of the ignorant are drawn from the nefesh, ruach, and neshamah of the saints and sages, the heads of Israel in their generation.
This explains the comment of our Sages on the verse,
And to cleave to Him
He who cleaves to a scholar [of the Torah] is deemed by the Torah as if he had become attached to the very Shechinah (Divine Presence).
t 111b. For, through attachment to the scholars, the nefesh, ruach, and neshamah of the ignorant are bound up and united with their original essence and their root in the supernal wisdom, He and His wisdom being one, and
[As for those who willfully sin and rebel against the Sages, the nurture of their nefesh, ruach, and neshamah comes from behind the back, 26
I.e., ungraciously, or unwittingly. The concept is more fully explained in ch. 22. as it were, of M
the nefesh, ruach, and neshamah of the scholars].
As for what is written in the Zohar 27
Cf. Zohar II:204b ff.; III:80-82. and in Zohar Chadash, 28
 Bereishit, p. 11. to the effect that the essential factor is to conduct oneself in a holy manner during sexual union, which is not the case with the children of the ignorant, and so on, it is to be understood as meaning that since there is not a nefesh, ruach, and neshamah which has not a garment of the nefesh of its father
s essence, and all thM
e commandments that it fulfills are all influenced by that garment
, and even the benevolence that flows to one from heaven is all given through that garment
hence, through self-sanctification, one will cause to descend for the neshamah of one
s child a holy garment; and however great a soul it may be, it still needs the father
But as for the soul itself, it sometimes happens that the soul of an infinitely lofty person comes to be the son of a despised and lowly man
en explained by the Arizal 9 in Likkutei Torah on Parashat Vayera and in Taamei Hamitzvot on Parashat Bereishit.
Now, each distinction and grade of the three
 nefesh, ruach, and neshamah
Elsewhere (e.g., Likkutei Torah, Bamidbar 1a; 51b; Shir Hashirim 16d) the author makes it clear that the soul does not
 of the ten faculties, but rather manifests itself through them, since the soul itself is essentially unknowable. ten faculties, corresponding to the supernal ten M
sefirot (Divine manifestations), 2
The ten sefirot are more fully discussed by the author in the fourth part of the book, Iggeret Hakodesh, sect. 15 and elsewhere. from which they have descended, which are subdivided into two, namely, the three
 namely, chochmah (wisdom), binah (understanding), and daat (knowledge); and the
seven days of Creation
: chesed (kindness), gevurah (power), tiferet (beauty), and so on. 3
Similarly is it with the human soul, whiM
ch is divided in two
 sechel (intellect) and middot (emotional attributes).
The intellect includes chochmah, binah, and daat ( chabad ), while the middot are love of G
d, dread and awe of Him, glorification of Him, and so forth.
Chabad [the intellectual faculties] are called
 and source of the middot, for the latter are
The explanation of the matter is as follows: The intellect of the rational soul, which is the faculty that conceives any thing, is given the appellM
 Zohar III:28a; 34a. A play on the Hebrew word
. It is also to be understood as
 or creative reason in potentia.
When one brings forth this power from the potential into the actual, that is, when [a person] cogitates with his intellect in order to understand a thing truly and profoundly as it evolves from the concept which he has conceived in his intellect, this is called binah.
h and binah ] are the very
 which give birth to love of G
d, and awe and dread of Him.
For when the intellect in the rational soul deeply contemplates and immerses itself exceedingly in the greatness of G
d, how He fills all worlds and encompasses all worlds, 5
I.e., both immanently and transcendency. Zohar III:225a. and in the presence of Whom everything is considered as nothing 6
there will be born and aroused in his mind and thought the emotion of awe for M
the Divine majesty, to fear and be humble before His greatness, blessed be He, which is without end or limit, and to have the dread of G
Next, his heart will glow with an intense love, like burning coals, with a passion, desire and longing, and a yearning soul, toward the greatness of the En Sof, blessed is He.
This constitutes the culminating passion of the soul, of which Scripture speaks, as
My soul yearns, indeed it pines
My soul thirsts for G
My soul thirsts for You
This thirst is derived from the element of Fire, which is found in the divine soul. As students of natural science affirm, and so it is in Etz Chaim, the element of Fire is in the heart, while the source of [the element of] Water and moisture is in the brain, which is explained in Etz Chaim, Portal 50, to refer to the faculty of chochmah, 10
Water descends from high places. It is symbolically identified with chochmah, the highest of the ten M
sefirot, and also with chesed, the first of the middot. called
the water of the divine soul.
The rest of the middot are all offshoots of fear and love and their derivations, as is explained elsewhere.
Daat, the etymology of which is to be found in the verse,
And Adam knew ( yada ) Eve,
Genesis 4:1. implies attachment and union. That is, one binds his mind with a very firm and strong bond to, and firmly fixes his thought on, the greatness of the En Sof, blessed is He, without diverting his mind [M
For even one who is wise and understanding of the greatness of the En Sof, blessed is He, will not
unless he binds his knowledge and fixes his thought with firmness and perseverance
produce in his soul true love and fear, but only vain fancies.
Therefore daat is the basis of the middot and the source of their vitality; it contains chesed and gevurah, that is to say, love with its offshoots and fear with its offshoots. 12
Love and fear (awe) are two basic emotions latent in the soul, which are prM
oduced by contemplation. The faculty of daat stimulates these higher emotions to seek an outlet through the three
 of the soul, discussed in the following chapter.
Having outlined in ch. 3 the intrinsic faculties of the soul, the author goes on to explain how they express themselves through the three outer
 or instruments. every divine soul ( nefesh elokit ) possesses three garments, viz., thought, speech, and action, [expressing themselves] in the 613 M
commandments of the Torah. For, when a person actively 2
All italics are the translator
s. fulfills all the precepts which require physical action, 3
 is put first. and with his power of speech he occupies himself in expounding all the 613 commandments and their practical application, and with his power of thought he comprehends all that is comprehensible to him in the Pardes 4
 it is taken as an acronym of the four Hebrew words
, meaning: plain sense, intimation, homiletical exposition, and esoteric meaning, respectively, the four levels of Scriptural interpretation. of the Torah
then the totality of the 613
The physical organism of the human body consists of 248 members and 365 blood vessels, corresponding to the 248 positive and 365 prohibitive commands ( Tanchuma Hakadum, Teitzei; Makkot 24a). The soul contains the spiritual counterparts of these 613
 (See below, ch. 51.) are clothM
ed in the 613 commandments of the Torah.
Specifically: the faculties of chabad in his soul are clothed in the comprehension of the Torah, which he comprehends in Pardes, to the extent of his mental capacity and the supernal root of his soul. And the middot, namely fear and love, together with their offshoots and ramifications, are clothed in the fulfillment of the commandments in deed and in word, namely, in the study of Torah which is
equivalent to them all.
For love is the root of M
all the 248 positive commands, all originating in it and having no true foundation without it, inasmuch as he who fulfills them in truth truly loves the name of G
d and desires to cleave to Him in truth; for one cannot truly cleave to Him except through the fulfillment of the 248 commandments which are the 248
 Tikkunei Zohar 30. as it were, as is explained elsewhere; 8
Below, ch. 23. while fear is the root of the 365 prohibitive commands, fearing to rebel against the Supreme KinM
g of kings, the Holy One, blessed is He;
or a still deeper fear than this
when he feels ashamed in the presence of the Divine greatness to rebel against His glory and do what is evil in His eyes, namely, any of the abominable things hated by G
d, which are the kelipot and sitra achara, which draw their nurture from man below and have their hold in him through the 365 prohibitive commands [that he violates].
 deriving from the Torah and its commandments, although they are called M
 of the nefesh, ruach, and neshamah, their quality, nevertheless, is infinitely higher and greater than that of the nefesh, ruach, and neshamah themselves, 9
The soul itself, as the subject loving and fearing G
d, must remain apart from G
d; it is only through its
 that it attains true identity with G
d, as further explained in ch. 35. as explained in the Zohar, 10
I:24a; II:60a. See below, beg. ch. 23. because the Torah and the Holy One, blessed is He, are one. The meaning oM
f this is that the Torah, which is the wisdom and will of the Holy One, blessed is He, and His glorious Essence are one, since He is both the Knower and the Knowledge, and so on, as explained above in the name of Maimonides.
And although the Holy One, blessed is He, is called En Sof (
His greatness can never be fathomed,
no thought can apprehend Him at all,
 Tikkunei Zohar, Introduction 17a. and so are also His will and His wisdom, as it is written,
There is no searching of His understanding
Job 11:7. and again,
For My thoughts are not your thoughts
nevertheless, it is in this connection that it has been said:
Where you find the greatness of the Holy One, blessed is He, there you also find His humility.
Megillah 31a. This is interpreted to mean that G
d combines the powers of expansion (
 into play in the process of tzimtzum. Cf. Zohar I:140a; II:99a; III:58a, 159a. For the Holy One, blessed is He, has compressed His will and wisdom within the 613 commandments of the Torah and in their laws, as well as within the combination of the letters of the Torah, the books of the Prophets and the Writings, and in the exposition thereof which are to be found in the Aggadot and Midrashim of our Rabbis of blessed memory.
All this in order that each neshamah, or ruach, and nefesh in the human body should be ablM
e to comprehend them through its faculty of understanding, and to fulfill them, as far as they can be fulfilled, in act, speech, and thought, thereby clothing itself with all its ten faculties in these three garments.
Therefore has the Torah been compared to water, 17
Bava Kama 17a. for just as water descends from a higher to a lower level, so has the Torah descended from its place of glory, which is His will and wisdom, blessed be He; [for] the Torah and the Holy One, blessed is He, are one and the same and noM
 thought can apprehend Him at all.
From there [the Torah] has progressively descended through hidden stages, stage after stage, with the descent of the worlds, until it clothed itself in corporeal substances and in things of this world, comprising almost all of the commandments of the Torah, their laws, and in the combinations of material letters, written with ink in a book, namely, the 24 volumes of the Torah, Prophets, and Writings; all this in order that every thought should be able to apprehend them, and even M
the faculties of speech and action, which are on a lower level than thought, should be able to apprehend them and be clothed in them.
Thus, since the Torah and its commandments
 all ten faculties of the soul with all its 613 organs from head to foot, it [the soul] is altogether truly bound up in the Bundle of Life with G
I Samuel 25:29. and the very light of G
d envelops and clothes it from head to foot, as it is written,
d is my Rock, I will take refuge in Him,
. and it is also written,
You will envelop him with favor ( ratzon
will) as with a shield,
Psalms 5:13. that is to say, with His will and wisdom, blessed be He, which are clothed in His Torah and its commandments.
Hence it has been said:
Better is one hour of repentance and good deeds in this world than the whole life of the World to Come.
 Avot 4:17. For, the World to Come is that state where one enjoys the effulgence of the Divine Presence, 22
 Berachot 16b. which is the pleasure ofM
 comprehension, yet no created being
can comprehend more than some reflection of the Divine light; that is why the reference is to
effulgence of the Divine Presence
 ( Ziv haShechinah ). 23
 of the Shechinah, not the Shechinah itself. Note the author
s interpretation of
 in this context as a remote gleam, a mere reflection. But as for the essence of the Holy One, blessed is He, no thought can apprehend Him at all, except when it apprehends, and is clothed in, tM
he Torah and its mitzvot ; only then does it truly apprehend, and is clothed in, the Holy One, blessed is He, inasmuch as the Torah and the Holy One, blessed is He, are one and the same.
For although the Torah has been clothed in lower material things, it is by way of illustration, like embracing the king. There is no difference, in regard to the degree of closeness and attachment to the king, whether while embracing the king, the latter is then wearing one robe or several robes, so long as the royal person is in M
Likewise, when the king, for his part, embraces one with his arm, even though it is dressed in his robes; as it is written,
And His right hand embraces me,
Song of Songs 8:3. which refers to the Torah which was given by G
Deuteronomy 35:2. which is the quality of chesed and water. 26
 hand or side is the side of benevolence. Chesed and water are synonymous of Divine benevolence. See note 10, ch. 3.
Let us explain further andM
 fully elucidate the expression tefisa (apprehension) in the words of Elijah,
No thought can apprehend You.
 Tikkunei Zohar, Introduction 17a.
Now, when an intellect conceives and comprehends a concept with its intellectual faculties, this intellect grasps the concept and encompasses it. This concept is [in turn] grasped, enveloped, and enclothed within that intellect which conceived and comprehended it.
The mind, for its part, is also clothed in the concept at the time it comprehends and grasps it witM
This point is demonstrated by the fact that when the mind is preoccupied with one thing, it cannot at the same time engage in another. For example, when a person understands and comprehends, fully and clearly, any halachah in the Mishnah or Gemara, his intellect grasps and encompasses it and, at the same time, is clothed in it.
Consequently, as the particular halachah is the wisdom and will of G
d, for it was His will that when, for example, Reuben pleads in one way and Simeon in another, tM
he verdict as between them shall be thus and thus;
and even should such a litigation never have occurred, nor would it ever present itself for judgment in connection with such disputes and claims, nevertheless, since it has been the will and wisdom of the Holy One, blessed is He, that in the event of a person pleading this way and the other [litigant] pleading that way, the verdict shall be such and such
now therefore, when a person knows and comprehends with his intellect such a verdict in accordance with the lM
aw as it is set out in the Mishnah, Gemara, or Poskim (Codes), he has thus comprehended, grasped, and encompassed with his intellect the will and wisdom of the Holy One, blessed is He, Whom no thought can grasp, nor His will and wisdom, except when they are clothed in the laws that have been set out for us. [Simultaneously] the intellect is also clothed in them [the Divine will and wisdom].
This is a wonderful union, like which there is none other and which has no parallel anywhere in the material world, whereby cM
omplete oneness and unity, from every side and angle, could be attained.
Hence the special superiority, infinitely great and wonderful, that is in the commandment of knowing the Torah and comprehending it, over all the commandments involving action, and even those relating to speech, and even the commandment to study the Torah, 3
As distinct from knowledge of the Torah. which is fulfilled through speech.
For, through all the commandments involving speech or action, the Holy One, blessed is He, clothes the soulM
 and envelops it from head to foot with the Divine light. However, with regard to knowledge of the Torah, apart from the fact that the intellect is clothed in Divine wisdom, this Divine wisdom is also contained in it, to the extent that his intellect comprehends, grasps, and encompasses, as much as it is able so to do, of the knowledge of the Torah, every man according to his intellect, his knowledgeable capacity, and his comprehension in Pardes. 4
Since, in the case of knowledge of the TorahM
, the Torah is clothed in the soul and intellect of a person and is absorbed in them, it is called
For just as physical bread nourishes the body as it is absorbed internally, in his very inner self, where it is transformed into blood and flesh of his flesh, whereby he lives and exists
so, too, it is with the knowledge of the Torah and its comprehension by the soul of the person who studies it well, with a concentration of his intellect, until the Torah is absorbed by his iM
ntellect and is united with it, and they become one. This becomes nourishment for the soul and its inner life from the Giver of life, the En Sof, blessed is He, Who is clothed in His wisdom and in His Torah that are [absorbed] in it [the soul].
This is the meaning of the verse,
And Your Torah is in my innards.
Psalms 40:9. It is also stated in Etz Chaim, Portal 44, ch. 3, that the
 of the soul in Gan Eden are the commandments while the Torah is the
 for the souls which, during liM
fe on earth, had occupied themselves in the study of the Torah for its own sake. It is [similarly] written in the Zohar. 6
As for the meaning of
See below, chs. 39, 40, and 41, for a further elaboration. We have here a departure from the conventional concepts of lishemah and shelo lishemah. it is [study with the intent] to attach one
d through the comprehension of the Torah, each one according to his intellect, as explained in Pri Etz Chaim.
 [of the soul] is in the nature of
 are in the nature of
 Therefore our Rabbis, of blessed memory, have said,
The study of the Torah is equivalent to them all.
Mishnah, Peah 1:1. For the commandments are but
 whereas the Torah is both
 would correspond to the knowledge absorbed and
to that knowledge which is not thoroughly assimilaM
ted and remains external as it were, yet retaining the quality of the Divine precept, like all other religious acts which are conceived as
 of the soul. for the rational soul, in which a person is clothed during learning and concentration. All the more so when a person also articulates, by word of mouth; for the breath emitted in speaking [the words of the Torah] becomes something in the nature of an
 as is explained in Pri Etz Chaim.]
ng opposite the other.
Ecclesiastes 7:14. In general, things in the realm of holiness have their opposite in the realm of the profane, or
 ( sitra achara ). Similarly, everything in the physical world has its spiritual counterpart from which it derives its existence and vitality
a popular concept in Chabad, as in Kabbalah generally. Cf. Zohar III:47b.
Just as the divine soul consists of ten holy sefirot and is clothed in three holy garments, 2
Thought, speech, and deed. so does theM
 soul which is derived from the sitra achara of the kelipat nogah, which is clothed in man
s blood, consist of ten
Cf. Zohar III:41a; 70a. These are the seven evil middot which stem from the four evil elements mentioned above, 4
End of ch. 1. and the intellect begetting them which is subdivided into three, viz., wisdom, understanding, and knowledge, the source of the middot. 5
Here, unlike ch. 3, the middot precede sechel to indicate the secondary role of the intellect in the M
animal soul, where passion predominates. For the middot are according to the quality of the intellect. Hence a child desires and loves petty things of inferior worth, for his intellect is too immature and deficient to appreciate things that are much more precious. Likewise is he provoked to anger and vexation over trivial things; so, too, with boasting and other middot.
Now these ten unclean categories, when a person meditates in them or speaks them or acts by them, his thought
which is in his brain; and his speM
which is in his mouth; and the power of action
which is in his hands, together with his other limbs
all these are called the
 of these ten unclean categories wherein the latter are clothed at the time of the action, speech, or thought.
It is these that constitute all the deeds that are done under the sun, which are all
vanity and striving after the wind,
Ecclesiastes 1:14. as interpreted in the Zohar, Beshalach, 7
II:59a. in the sense of a
ruination of the spirit
A reinterpretation of
. So, too, are all utterances and thoughts which are not directed toward G
d and His will and service. For this is the meaning of sitra achara
 i.e., not the side of holiness.
For the holy side is nothing but the indwelling and extension of the holiness of the Holy One, blessed is He, and He dwells only on such a thing that abnegates itself completely to Him, either actually, as in the case of the angels above, or potentially, as in the case oM
f every Jew down below, having the capacity to abnegate himself completely to the Holy One, blessed is He, through martyrdom for the sanctification of G
That is why our Sages have said that
Even when a single individual sits and engages in the Torah the Shechinah rests on him
On every gathering of ten [Jews] the Shechinah rests
 Sanhedrin 39a. always.
However, that which does not surrender itself to G
d, but is a separate thing by itself, does not receive its vitality M
from the holiness of the Holy One, blessed is He, that is, from the very inner essence and substance of the holiness itself, but from
Cf. note 25, ch. 2. descending degree by degree, through myriads of degrees with the lowering of the worlds, by way of cause and effect and innumerable contractions, 12
Cf. ch. 48; Iggeret Hakodesh, ch. 20. until the light and life is so diminished through repeated diminutions that it can be compressed and incorporated, in a state of exile M
as it were, within that separated thing, giving it vitality and existence ex nihilo, so that it does not revert to nothingness and nonexistence as it was before it was created. 13
Evil is thus conceived as a creation ex nihilo, like everything else, except that it was not created for its own sake; hence it is merely tolerated. The monistic aspect of creation, despite the apparent dualism in the world, is thus emphasized, particularly in ch. 24, below.
Consequently, this world, with all its contents, is called tM
he world of kelipot and sitra achara. Therefore all mundane affairs are severe and evil, 14
Cf. ch. 24. and wicked men prevail, as explained in Etz Chaim, Portal 42, end of ch. 4.
NOTE: To be sure, there are contained in it [this world] the ten sefirot [of the world] of Asiyah (Action) of the side of holiness, as is written in Etz Chaim, Portal 43, and within these ten sefirot of Asiyah are the ten sefirot of Yetzirah (Formation), and in them the ten sefirot of Beriah (Creation), and in them the ten sefirot of M
Atzilut (Emanation), in which abides the light of the En Sof, blessed is He. Thus the light of the En Sof, blessed is He, pervades this lower world through being clothed in the ten sefirot of the Four Worlds, namely those of Atzilut, Beriah, Yetzirah, and Asiyah, as explained in Etz Chaim, Portal 47, ch. 2, and in Sefer Hagilgulim, ch. 20.
However, the kelipot are subdivided into two grades, one lower than the other.
The lower grade consists of the three kelipot which are altogether unclean and evil, containing nM
o good whatsoever. In the chariot of [the prophet] Ezekiel they are called
From them flow and derive the souls of all the nations of the world, and the existence of their bodies, and also the souls of all living creatures that are unclean and unfit for consumption, 16
Leviticus 11; Deuteronomy 14. and the existence of their bodies, as well as the existence and vitality of all forbidden food in the vegetable kingdom, such as oM
 harvest of fruit of a tree. Cf. Leviticus 19:23. and mixed seeds in the vineyard, 18
Cf. Deuteronomy 22:9. and so on, as explained in Etz Chaim, Portal 49, ch. 6, as also the existence and vitality of all actions, utterances, and thoughts pertaining to the 365 prohibitions and their offshoots, as is explained, ibid., at the end of ch. 5.
On the other hand, 1
The author continues to expound the doctrine of the kelipot, and his definitions of good and evil, distinM
guishing an intermediate category. the vitalizing animal soul in the Jew, that which is derived from the aspect of the kelipah, which is clothed in the human blood, as stated above, 2
The quotes are the translator
s. According to Lurianic doctrine all things, including inanimate objects, possess a
 which is the creative and preserving force of the Creator, the thing
s reality. This doctrine was adopted and expounded by the Baal Shem Tov and Rabbi Schneur Zalman. SeeM
 Likkutei Amarim, Part II, ch. 1 ff. of the animals, beasts, birds, and fish that are clean and fit for [Jewish] consumption, as also the existence and vitality of the entire inanimate and entire vegetable world which are permissible for consumption, as well as the existence and vitality of every act, utterance, and thought in mundane matters that contain no forbidden aspect
being neither root nor branch of the 365 prohibitive precepts and their offshoots, either on the explicit authority of the Torah or by RabbiM
yet are not performed for the sake of Heaven but only by the will, desire, and lust of the body; and even where it is a need of the body, or its very preservation and life, but his intention is not for the sake of Heaven, that is, to serve G
all these acts, utterances, and thoughts are no better than the vitalizing animal soul itself; and everything in this totality of things flows and is drawn from the second gradation [to be found] in the kelipot and sitra achara, namely, a fourth kM
elipah, called kelipat nogah. In this world, called the
World of Asiyah (Action),
See Addendum, Glossary. most, indeed almost all, of it [the kelipat nogah ] is bad, and only a little good has been intermingled within it [from which come the good qualities contained in the animal soul of the Jew, as is explained above. 5
This [ kelipat nogah ] is an intermediate category between the three completely unclean kelipot and the category and order of holiness.
Hence it is sometimes absorbed withiM
n the three unclean kelipot [as is explained in Etz Chaim, Portal 49, beginning of ch. 4, on the authority of the Zohar ], and sometimes it is absorbed and elevated to the category and level of holiness, as when the good that is intermingled in it is extracted from the bad, and prevails and ascends until it is absorbed in holiness.
Such is the case, for example, of he who eats fat beef and drinks spiced wine in order to broaden his mind for the service of G
d and His Torah; as Rava said,
Wine and fragrance [mM
s mind more receptive],
 Yoma 76b. or in order to fulfill the command concerning enjoyment of Shabbat and the Festivals. 7
Maimonides, Hilchot Shabbat 30:7; Hilchot Yom Tov 6:16. Rabbi Schneur Zalman, Shulchan Aruch, Orach Chaim 242:1; 529:1, 3. In such a case the vitality of the meat and wine, originating in the kelipat nogah, is distilled and ascends to G
d like a burnt offering and sacrifice.
So, too, when a man utters a pleasantry in order to sharpen his wit and rejoice his heart in G
d, in His Torah and service, which should be practiced joyfully, as Rava was wont to do with his pupils, prefacing his discourse with some witty remark, to enliven the students thereby. 8
On the other hand, he who belongs to those who gluttonously guzzle meat and quaff wine in order to satisfy their bodily appetites and animal nature, derived from the so-called element of water of the four evil elements contained therein, from which comes the vice of lust
in such case the energy of the meat M
and wine consumed by him is degraded and absorbed temporarily in the utter evil of the three unclean kelipot, and his body temporarily becomes a garment and vehicle for them, until the person repents and returns to the service of G
d and His Torah. For, inasmuch as the meat and wine were kosher, they have the power to revert and ascend with him when he returns to the service of G
d. This is implied in the terms
 that is to say, that which is not tied and bound by the power of the
Another term for kelipot and sitra achara. preventing it from returning and ascending to G
Nevertheless, a trace [of the evil] remains in the body. Therefore the body must undergo the Purgatory of the grave, as will be explained later. 11
So, too, with regard to the vitality of the drops of semen emitted from the body with animal lust, by him who has not conducted himself in a saintly maM
nner during intimacy with his wife in her state of purity. 12
This paragraph is added according to Luach HaTikkun (below, p. 781).
Such is not the case, however, with forbidden foods and coition, which derive from the three kelipot that are entirely unclean. These are tied and bound by the extraneous forces forever and are not released until the day comes when death will be swallowed up forever, as is written,
And I will cause the unclean spirit to pass from the land,
Zechariah 13:2. or until the siM
nner repents to such an extent that his premeditated sins become transmuted into veritable merits, which is achieved through
repentance out of love,
 coming from the depths of the heart, with great love and fervor, and from a soul passionately desiring to cleave to G
d, blessed be He, and thirsting for G
d like a parched desert soil. For inasmuch as his soul had been in a barren wilderness, and in the shadow of death, which is the sitra achara, and infinitely removed from the light of the Divine CountenancM
e, his soul now thirsts [for G
d] even more than the souls of the righteous, as our Sages say,
In the place where penitents stand, not even the perfectly righteous can stand.
It is concerning the repentance out of such great love that they have said,
s premeditated sins become, in his case, like virtues,
 Rosh Hashanah 29a. since thereby he has attained to this great love. 16
This religious experience is unknown to the perfect tzaddik, who never sinned andM
 consequently has never experienced the remorse and yearning of a repentant soul. This does not mean, however, that the tzaddik cannot experience my kind of teshuvah, for in a broader and truer sense (and as the Hebrew term indicates) it means
 to the Source, which is of infinite scope. (Cf. Likkutei Torah, beg. Haazinu.)
However, repentance that does not come from such love, even though it be true repentance and G
d will pardon him, nevertheless his sins are not transformed into merits and they are M
not completely released from the kelipah until the end of time, when death will be swallowed up forever.
Yet the vitality which is in the drops of semen that issue wastefully, even though it has been degraded and incorporated in the three unclean kelipot, nevertheless it can ascend from there by means of true repentance and intense kavanah 17
 i.e., concentration and devotion in prayer, study, or the performance of a ritual precept. Cf. below, chs. 38, 40, and 41, for an elaboration of the term.M
 during the recital of the Shema at bedtime, as is known from the Arizal 18
See above, ch. 2, note 9. and is implied in the Talmudic saying,
He who recites the Shema at bedtime is as if he held a double-edged sword
 Berachot 5a. wherewith to slay the bodies of the extraneous forces that have become garments for the vitality which is in the drops [of semen], so that this vitality may ascend, as is known to the students of Kabbalah.
Therefore the sin of wasteful emission of semen is not mentioned M
in the Torah among the list of forbidden coitions, although it is even more heinous than they, and this sin is greater because of the enormity and abundance of the uncleanness and of the kelipot which he begets and multiplies to an exceedingly great extent through wasteful emission of semen, even more than through forbidden coitions. Except that in the case of forbidden coitions he contributes strength and vitality to a most unclean kelipah, from which he is powerless to bring up the vitality by means of repentanceM
NOTE: The reason being that this vitality has been absorbed by the
 element of the kelipah, which receives and absorbs the vitality from the holiness. Not so with wasteful emission of semen, where there is obviously no female element of kelipah, and only its powers and forces provide the garments for the vitality of the [wasteful] semen, as is known to the students of Kabbalah.
unless he repents with such great love that his willful wrongs are transformed into merits.
From the above, one may undersM
tand the comment of our Sages,
a fault that cannot be rectified?
Having incestuous intercourse and giving birth to a bastard.
 Chagigah 9a. For in such a case, even though the sinner undertakes such great repentance, he cannot cause the [newly created] vitality to ascend to holiness, since it has already descended into this world and has been clothed in a body of flesh and blood.
There is an additional aspect in the matter of forbidden foods. ThM
e reason they are called issur [
] is that even in the case of one who has unwittingly eaten a forbidden food intending it to give him strength to serve G
d by the energy of it, and he has, moreover, actually carried out his intention, having both studied and prayed with the energy of that food, nevertheless the vitality contained therein does not ascend and become clothed in the words of the Torah or prayer, as is the case with permitted foods, by reason of its being held captive in the power of the M
sitra achara of the three unclean kelipot. This is so even when the prohibition is a Rabbinic enactment, for the words of the Scribes are even more stringent than the words of the Torah, and so forth. 1
Mishnah, Sanhedrin 11:3; Bamidbar Rabbah 14:12, etc.
Therefore, also the evil impulse ( yetzer hara ) and the force that strains after forbidden things is a demon of non-Jewish demons, which is the evil impulse of the nations whose souls are derived from the three unclean kelipot.
On the other hand, the evil imM
pulse and the craving force after permissible things to satisfy an appetite is a demon of the Jewish demons, 2
Cf. Zohar III:253a; 277a f. for it can be reverted to holiness, as is explained above. 3
Ch. 7. Nevertheless, before it has reverted to holiness it is sitra achara and kelipah, and even afterward a trace of it remains attached to the body, since from each item of food and drink are immediately formed blood and flesh of his flesh.
That is why the body must undergo the Purgatory of the grave, 4
ibut hakever. Cf. Zohar II:151a, and especially R. Chaim Vital, end of Sefer Hagilgulim, and Sefer Hakavanot, p. 55b f. in order to cleanse it and purify it of its uncleanness which it had received from the enjoyment of mundane things and pleasures, which are derived from the uncleanness of the kelipat nogah and of the Jewish demons; only one who had derived no enjoyment from this world all his life, as was the case with our Saintly Master [Rabbi Judah the Prince], is spared this.
As for innocent idle chatter, sucM
h as in the case of an ignoramus who cannot study, he must undergo a cleansing of his soul, to rid it of the uncleanness of this kelipah, through its being rolled in
the hollow of a sling,
Cf. I Samuel 25:29:
And the soul of your enemies, He will sling it with the hollow of the sling,
 eschatologically interpreted in Shabbat 152b. as is stated in the Zohar, Parashat Beshalach, p. 59. 6
But with regard to forbidden speech, such as scoffing and slander and the like, which stem from M
the three completely unclean kelipot, the hollow of a sling [alone] does not suffice to cleanse and remove the uncleanness of the soul, but it must descend into Gehinom (Purgatory).
So, too, he who is able to engage in the Torah but occupies himself instead with frivolous things, the hollow of a sling cannot itself effectively scour and cleanse his soul, but severe penalties are meted out for neglect of the Torah in particular, apart from the general retribution for the neglect of a positive commandment through inM
dolence, namely, in the Purgatory of Snow, 7
The Purgatory, where the soul is cleansed of the
 acquired during its lifetime so that it could then enter Gan Eden in the presence of the Divine Glory, operates on the principle of
measure for measure,
 or in kind. Thus offences of commission caused by passion and lust are cleansed in a
 while those of omission, due to indolence and coolness, are cleansed in a Purgatory of Snow, etc. as is explained elsewhere. 8
ei Torah, Shemot. Cf. also Zohar I:62b; 237b; II:150a-b.
Likewise, he who occupies himself with the sciences of the nations of the world is included among those who waste their time in profane matters, insofar as the sin of neglecting the Torah is concerned, as is explained in the Laws Concerning Study of the Torah. 9
The first work of Rabbi Schneur Zalman was a treatise on the Laws Concerning the Study of the Torah ( Hilchot Talmud Torah ), first published in Shklov, 1794, and subsequently incorporated in his M
Moreover, the uncleanness of the science of the nations is greater than that of profane speech, for the latter informs and defiles only the middot which emanate from the element of the holy ruach within his divine soul with contamination of the kelipat nogah that is contained in profane speech which is derived from the element of the evil ruach of this kelipah in his animal soul, as mentioned above; 10
Ch. 1. yet he does not defile the [intellectual] (faculties of chabad in his soul, for they arM
e but words of foolishness and ignorance, since even fools and ignoramuses can speak that way.
Not so in the case of the nations
 sciences whereby he clothes and defiles the intellectual faculties of chabad in his divine soul with the contamination of the kelipat nogah contained in those sciences, whither they have fallen through the
shattering of the vessels
 out of the so-called
 of chochmah of kedushah, as is known to the students of Kabbalah.
Unless he employs [these sciences] as a useM
ful instrument, viz., as a means of a more affluent livelihood to be able to serve G
d or knows how to apply them in the service of G
d and His Torah. This is the reason why Maimonides and Nachmanides, of blessed memory, and their adherents engaged in them.
In the sense of its principal area of manifestation. of the animal soul ( nefesh habahamit ), derived from the kelipat nogah in every Jew, is in the heart, in the left ventricle that is filled with blood. It is written,
the blood is the nefesh.
Deuteronomy 12:23. Cf. above, end of ch. 1, nefesh means
Hence all lusts and boasting and anger and similar passions are in the heart, and from the heart they spread throughout the whole body, rising also to the brain in the head, so as to think and meditate about them and become cunning in them, 3
The animal soul is mainly moved by passion, while the intelligence reacts to it. just as the blood has its source in the heart, and frM
om the heart it circulates into every limb, rising also to the brain in the head.
But the abode of the divine soul is in the brains 4
The divine soul is essentially intellective. that are in the head, and from there it extends to all the limbs; and also in the heart, in the right ventricle wherein there is no blood, as is written,
The heart of the wise man is on his right.
It is [the source of] man
s fervent love toward G
d which, like flaming coals, flares up in the heart of M
discerning men who understand and reflect, with the [faculty of] knowledge 6
), see above, end ch. 3. of their brain, on matters that arouse this love; 7
In the divine soul, the relation between mind and heart is reversed from that of the animal soul. (See above, note 3.) also [of] the gladness of the heart in the beauty of G
d and the majesty of His glory [which is aroused] when the eyes of the wise man, that are in his head, 8
Comp. Ecclesiastes 2:14. i.e., in the braiM
n harboring his wisdom and understanding, gaze at the glory of the King and beauty of His greatness that are unfathomable and without end or limit, as explained elsewhere; as also the other holy affections ( middot ) in the heart originate from chabad [wisdom, understanding, knowledge] in the brains.
It is written, however,
One nation shall prevail over the other nation.
Genesis 25:23. The body is called a
Ecclesiastes 9:14; Nedarim 32b. Just as two kings wage war over a town, whM
ich each wishes to capture and rule, that is to say, to dominate its inhabitants according to his will so that they obey him in all that he decrees for them, so do the two souls
the Divine and the vitalizing animal soul that comes from the kelipah
wage war against each other over the body and all its limbs. It is the desire and will of the Divine soul that she alone rule over the person and direct him, and that all his limbs should obey her and surrender themselves completely to her and become a vehicle 11
An instrument without independent will. for her, as well as a robe [instrument] for her ten faculties and three garments mentioned above, 12
Chs. 3 and 4. all of which should pervade the organs of the body, and the entire body should be permeated with them alone, to the exclusion of any alien influence, G
d forbid. That is to say that the three brains 13
The three intellectual faculties chochmah, binah, and daat
have their corresponding physical brains. that are in the head shall be permeated M
with chabad of the Divine soul, namely, the wisdom of G
d and the understanding of Him, by pondering on His unfathomable and infinite greatness, and from them shall be born, through the daat (knowledge), 14
See above, note 6. awe in his mind, and dread of G
Awe is regarded as a preliminary to love. There is, however, a higher category of reverence which can be attained only after having attained love. See below, chs. 23, 40-43. as well as love of G
d that shall flare up like a glowingM
 fire in his heart, like flaming coals, so that his soul shall yearn and long, with passion and desire, to cleave to the En Sof, blessed is He, with his whole heart, soul and might, from the very depths of the right ventricle of the heart. The latter would be so thoroughly permeated with love to overflowing, as to inundate the left side as well, to the extent of subduing the sitra achara with its element of the
 namely, the lust stemming from kelipat nogah, changing it and transforming it from seeM
king the pleasures of this world to the love of G
d. Thus it is written,
with both your natures.
That is to say that the person shall steadily rise to attain to the degree of
 a supreme affection surpassing that of
 that is comparable to burning coals. 18
The author distinguishes various degrees of love: ahavah azah (ardent love)
a passionate love, and ahavah rabbah (abundant or great love) orM
 ahavah betaanugim (delightful love)
a serene love of fulfilment. The first is likened to a burning flame; the second
to calm waters. These and other distinctions of love are later discussed at greater length. Cf. chs. 15, 16, 18, 40, 41, 46, 49. This is what is called in Scripture
Song of Songs 7:7. which is the experience of delight in G
dliness, of the nature of the World to Come. This delight is in the brain of wisdom, in the intellectual pleasure of comprehending and knowingM
d, to the extent that one
s intellect and wisdom can grasp [Him]. This is the element of
 i.e., light that is sown in the holiness of the divine soul that converts to good the element of
 in the animal soul, from which the lust for mundane pleasures had been previously derived. 20
Thus the divine soul is conceived as being potentially capable of not only suppressing the evil impulse, but also completely
 it. Thus it is written in Etz Chaim, Portal 50,M
 ch. 3, on the authority of the Zohar, that the evil is converted into, and becomes, completely good, like the good nature itself, through the shedding of the soiled garments, the pleasures of this world, in which it had been clothed.
So, too, shall the other middot in the heart, the offshoots of awe and love, be dedicated to G
d alone; and the faculty of speech that is in his mouth, and the thought that is in his mind, shall be entirely and solely the instruments of the
 of thought and speech of tM
he divine soul alone, namely, meditation on G
d and His Torah, which shall be the theme of his speech throughout the day, his mouth ceaselessly studying [it]; and the faculty of action centered in his hands, as also in the rest of the 248 organs, shall function exclusively in the performance of the commandments, which is the third garment of the divine soul.
However, the desire of the animal soul which is derived from the kelipah is the very opposite
and it is for the good of man that he may prevail over her aM
nd vanquish her, as in the parable of the harlot in the holy Zohar. 21
See also end of ch. 29. The parable: A king desired to test the moral strength of his only son. He had a most charming and clever woman brought before him. Explaining to her the purpose of the test, he ordered her to try her best to seduce the crown-prince. For the test to be valid, the harlot had to use all her charms and guile, without betraying her mission in the slightest way. Any imperfection on her part would mean disobedience and failuM
re of her mission. While the harlot uses all her seductive powers, she inwardly desires that the crown-prince should not succumb to them. Cf. Zohar II:163a. This parable is intended to explain the ultimate function of the animal soul, with its inherent evil and complete license and independence. Yet although the forces of evil must be real enough for the purpose of which they have been created, their origin and purpose is rooted in good, and they can, in fact, be so converted. Herein lies the underlying principle oM
f the problem of evil.
Behold, when a person fortifies his divine soul and wages war against his animal soul to such an extent that he expels and eradicates its evil from the left part
And you shall root out the evil from within you
yet the evil is not actually converted to goodness, he is called
incompletely righteous
a righteous man who suffers.
see ch. 1, n. 7. That is to say, there still lingers in him M
a fragment of wickedness in the left part, except that it is subjugated and nullified by the good, because of the former
s minuteness. Hence he imagines that he has driven it out and it has quite disappeared. In truth, however, had all the evil in him entirely departed and disappeared, it would have been converted into actual goodness.
The explanation of the matter is that
a completely righteous man,
 in whom the evil has been converted to goodness and who is consequently called
a righteous man who prospM
possessing (only) good.
 has completely divested himself of the filthy garments of evil. That is to say, he utterly despises the pleasures of this world, finding no enjoyment in human pleasures of merely gratifying the physical appetites instead of [seeking] the service of G
d, inasmuch as they are derived from and originate in the kelipah and sitra achara, for whatever is of the sitra achara is hated by the perfectly righteous man with an absolute hatred, by reasoM
n of his great love of G
d and of His holiness with profuse affection and delight and superlative devotion, as is stated above. 4
Ch. 9. For they are antithetical one to the other. Thus it is written,
I hate them with the utmost hatred; I regard them as my own enemies. Search me, [L
rd,] and know my heart
Psalms 139:22, 23. Hence, according to the abundance of the love toward G
d, so is the extent of the hatred toward the sitra achara and the utter contempt of evil, for contempt is as much tM
he opposite of real love as is hatred.
incompletely righteous
 is he who does not hate the sitra achara with an absolute hatred; therefore he does not also absolutely abhor evil.
And as long as the hatred and scorn of evil are not absolute, there must remain some vestige of love and pleasure in it, and the fouled garments have not entirely and absolutely been shed; therefore the evil has not actually been converted to goodness, since it still has some hold in the filthy garments, except that it is nullifM
ied because of its minute quantity and is accounted as nothing. Therefore such a person is called a righteous man, in whom the evil is subjugated and surrendered to him. Accordingly, his love of G
d is also not perfect, with the result that he is called
incompletely righteous.
Now, this grade is subdivided into myriads of degrees in respect of the quality of the minute evil remaining [in him] from any of the four evil elements, as well as in relation to its proportionate abnegation by reason of its minutenM
ess, such as, by way of example, one in sixty, or in a thousand, or in ten thousand, and the like. 6
In halachah, in cases of a mixture of a nonkosher element into kosher articles of human consumption (solids or liquids), the nonkosher element is deemed nonexistent if its proportion is less than 1/60th, 1/100th, etc., as the case may be. Cf., e.g., Chullin 97b ff. Such are the gradations of the numerous righteous men who are to be found in every generation, as mentioned in the Gemara, viz.,
righteous men stand before the Holy One, blessed is He.
 Sukkah 45b; Sanhedrin 97b.
However, it is with regard to the superior quality of the
completely righteous
 that Rabbi Shimon bar Yochai said,
I have seen superior men ( benei aliyah ), and their numbers are few
Ibid. The reason for their title of
. is that they convert evil and make it ascend to holiness, as is written in the Zohar in the Introduction, 10
Zohar I:4a. that when Rabbi Chiya wished to ascend to the hechal (heavenly shrine) of Rabbi Shimon bar Yochai, he heard a voice come out and say,
Which of you, before coming here, has converted darkness into light and bitter taste into sweetness? [Otherwise] do not approach here,
A further explanation of the title
 is that their service in the category of
 in the fulfillment of the Torah and its commandments, is for the sake of the Above, the ultimate of the highM
est degrees, and not merely in order to attach themselves to G
d so as to quench the thirst of their [own] soul, which thirsts for G
Ho! All who thirst, go to water,
Isaiah 55:1. as is explained elsewhere. Rather [their service is,] as explained in Tikkunei Zohar,
He who conducts himself with benevolence toward his Creator
toward His nest, 12
This homily is based on a play on the words
. uniting the Holy One, blessed is He, and His Shechinah within those who dwell in the nethermost worlds.
 Tikkunei Zohar, Introduction 1b. Cf. Zohar II:114b; III:222b; 281a. As also explained in Raaya Mehemna on Parashat Teitzei,
In the manner of a son who ingratiates himself with his father and mother, whom he loves more than his own body and soul
and is prepared to sacrifice hM
is own life for them, to redeem them
 Zohar III:281a. and as is explained elsewhere. 15
The absolute altruistic worshipper is not motivated by a desire to save his soul, or to gratify its longing for unity with the Deity, but by pure love and a desire to please G
d and make His presence felt everywhere.
[And both interpretations are complementary, for through acts of refinement of the good out of the nogah, one elevates the
n Kabbalah to denote
 therefore denotes benevolent acts, self-inspired, rising from man to G
 denotes the flow of Divine influence and grace from G
See previous note. which are the flow of [Divine] kindness contained in each of the 248 positive precepts, all of which are in the nature of kindness and
 is to say, the flow of holiness of His G
dliness, blessed be He, from above downward, to be clothed in those who live in the lower worlds, as explained elsewhere.]
One is the opposite the other
wicked man who prospers
 is antithetical to the
righteous man who suffers.
Defined in the previous chapter.
That is to say, the goodness that is in his divine soul which is in his brain and in the right part of his heart is subservient to, and nullifieM
d by, the evil of the kelipah that is in the left part.
This type, too, is subdivided into myriads of degrees which differ in respect of the extent and manner of the nullification and subservience of the good to the bad, G
There is the person in whom the said subservience and nullification are in a very minor way, and even these are not permanent or recurring at frequent intervals; but on rare occasions the evil prevails over the good and conquers the
of it, but only a part of it, subjecting it to its (evil
s) discipline, to become a vehicle and a garment wherein one of the soul
s three garments mentioned above 3
Ch. 4. is clothed, namely, either in deed alone, in the commission of minor transgressions and not major ones, G
d forbid; or in speech alone, in the utterance of something that borders on slander and scoffing and the like; or in thought alone, in contemplations of sin, which are more serious than actual sin, 4
 Yoma 29a. Cf. Chiddushei AggaM
dot Maharsha, loc. cit.; Netivot Olam, Netiv Haprishut, ch. 2. The reason why
contemplation of sin is more serious than actual sin
 is that of the three
 of the soul (thought, speech, and act), thought is the innermost and closest to the soul; hence the contamination strikes closer to the core. or even when he does not contemplate committing a sin but indulges in contemplation on the carnal union between male and female in general, whereby he is guilty of violating the admonition of the Torah,
You shall guard yourself from every wicked thing,
Deuteronomy 23:10. meaning that
one must not harbor impure fancies by day
so as not to defile himself by night
 ( Ketuvot 46a). or, when it is a fitting time to study the Torah, but he turns his heart to vain things, as we have learned in the Mishnah in Avot,
One who is awake at night [or travels alone on the road], and turns his heart to [idleness, indeed, he endangers his life].
 Avot 3:4. For by reason of any one of all M
these things, and their like, he is called wicked at such time that the evil in his nefesh prevails over him, clothing itself in his body, inducing it to sin and defiling it.
Presently, however, the good that is in his divine soul asserts itself, and he is filled with remorse, and he seeks pardon and forgiveness of G
d will forgive him if he has repented with the appropriate penitence according to the counsel of our Sages, of blessed memory, namely, the threefold division of atonement which is expM
ounded by Rabbi Ishmael, 8
End of Tractate Yoma. as is explained elsewhere. 9
 Iggeret Hateshuvah, ch. 1.
There is also the person in whom the wickedness prevails more strongly, and all three garments of evil clothe themselves in him, causing him to commit more heinous and more frequent sins. But intermittently he suffers remorse, and thoughts of repentance enter his mind, from the quality of good that is in his soul that gathers strength now and then. However, he has not enough strength to vanquish the evilM
 so as to rid himself entirely of his sins and be as one who confesses and abandons [his evil ways, once and for all]. Concerning such a person, the Rabbis, of blessed memory, have said,
The wicked are full of remorse.
 Nedarim 9b. These represent the majority of the wicked, in whose soul still lingers some good.
But he who never feels contrition, and in whose mind no thoughts of repentance at all ever enter, is called the
possessing (only) evM
 for the evil that is in his soul has alone remained in him, having so prevailed over the good that the latter has already departed from within him, standing aloof, so to speak, over him. 12
Thus the good that is in the soul is in a state of
paralyzed, yet not destroyed. Hence, even the
 individual can, through a paramount effort, reactivate the good, and repent, for
the gates of repentance are not closed to anyone.
Therefore the Sages have said,
On every gathering of ten [Jews] the Shechinah rests.
 Sanhedrin 39a. That is to say, even if they are wicked, the Shechinah rests upon them.
The benoni (intermediate) is he in whom evil never attains enough power to capture the
 so as to clothe itself in the body and make it sin. That is to say, the three
 of the animal soul, namely, thought, speech, and act, originating in the kelipah, do not prevail within him over the divine soul to the extent of clothinM
g themselves in the body
in the brain, in the mouth, and in the other 248 parts 1
thereby causing them to sin and defiling them, G
Only the three garments of the divine soul, they alone are implemented in the body, being the thought, speech, and act engaged in the 613 commandments of the Torah. He has never committed, nor ever will commit, any transgression; neither can the name
 be applied to him even temporariM
ly, or even for a moment, throughout his life. 2
Though the benoni has never committed a sin in his life, he is still not deemed a tzaddik as long as his natural impulses have not been completely sublimated, as explained further in this chapter. On the other hand, past offences need not preclude one from attaining the rank of benoni, if there was proper repentance. At any rate, the rank of benoni, as defined in the Tanya, is far superior to the rank of tzaddik as defined generally when it is applied to one whoseM
 good deeds exceed the bad. Cf. above, ch. 1.
However, the essence and being of the divine soul, which are its ten faculties, 3
Above, ch. 3. do not constantly hold undisputed sovereignty and sway over the
 except at appropriate times, such as during the recital of the Shema or the Amidah, which is a time when the Supernal Intellect is in a sublime state; 4
 i.e., the supernal sefirot of chochmah, binah, daat ( chabad ), are in a state of greatness. and likewise below,M
 this is a propitious time for every man, when he binds his chabad (intellectual faculties) to G
d, to meditate deeply on the greatness of the En Sof, blessed is He, and to arouse the burning love in the right part of his heart, to cleave to Him by virtue of the fulfillment of the Torah and its commandments out of love. This is the essential aspect of the Shema, the recital of which is enjoined by the Torah 5
Maimonides, Hilchot Keriat Shema 1:1. and of the blessings which precede and follow it, which are a RaM
bbinical enactment, 6
Ibid., 1:7. the latter being the preparation for the fulfillment of the recital of the Shema, as is explained elsewhere. 7
Reference is made here to the text of the blessing in the daily liturgy, which are designed to inspire surrender and ecstasy. Cf. below, ch. 49. At such time the evil that is in the left part is subjected to, and nullified in, the goodness that is diffused in the right part, from the wisdom, understanding, and knowledge ( chabad ) in the brain, which are bound to theM
 greatness of the En Sof, blessed is He. 8
The evil nature is then temporarily repressed, but not sublimated.
However, after prayer, when the state of sublimity of the Intellect of the En Sof, blessed is He, departs, the evil in the left part reawakens, and he begins to feel a desire for the lusts of the world and its delights.
Yet, because the evil has not the sole authority and dominion over the
 it is unable to carry out this desire from the potential into the actual by clothing itself in the bodM
ily limbs, in deed, speech, and persistent thought to the extent of concentrating his attention on the enjoyment of the mundane pleasures as to how to satisfy the lust of his heart, because the brain rules over the heart [as explained in Raaya Mehemna, Parashat Pinchas ] 9
Cf. Zohar III:224a. by virtue of its innately created nature. For this is how man is created from birth, that each person may, with the willpower in his brain, restrain himself and control the drive of lust that is in his heart, preventing hisM
s desires from expressing themselves in action, word, or thought, and divert his attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness. 10
The doctrine of the inherent supremacy of intellect over emotion is one of the basic, though not original, tenets of Chabad. Comp. Maimonides, Guide 3:8.
Thus it is written,
Then I saw that wisdom surpasses folly as light surpasses darkness.
Ecclesiastes 2:13. This means thaM
t just as light has a superiority, power, and dominion over darkness, so that a little physical light banishes a great deal of darkness which is therewith inevitably superseded as a matter of course and necessity, so is much foolishness of the kelipah and sitra achara [as, indeed, our Sages say,
A man does not sin unless a spirit of folly enters into him
 Sotah 3a. ] inevitably driven away by the wisdom that is in the divine soul in the brain, whose desire is to rule alone in the
de the whole body, in the manner already mentioned, 13
Above, ch. 9. by means of her three garments, namely, thought, speech, and act of the 613 commandments of the Torah, as explained earlier.
Nevertheless, such a person is not deemed a tzaddik at all, because the superiority which the light of the divine soul possesses over the darkness and foolishness of the kelipah, wherewith the latter is expelled forthwith, exists only in the aforementioned three garments, but does not extend to its very essence and beingM
 in relation to those of the kelipah. For in the benoni, the essence and being of the animal soul from the kelipah in the left part remains entirely undislodged after prayer. For then the burning love of G
d is not in a revealed state in his heart, in the right part, but is only inwardly paved with hidden love that is the natural adoration in the divine soul, as will be explained later.
Therefore it is possible for the folly of the wicked fool to rise openly in the left part of his heart, creating a lust for allM
 material things of this world, whether permitted or, G
d forbid, prohibited, as if he had not prayed at all.
Nevertheless, in regard to a forbidden matter, it does not occur to him to actually violate the prohibition, G
d forbid, and it remains in the realm of sinful thoughts, which are more serious than actual sin, 14
See ch. 11, n. 4. and which can be forceful enough to rise to his mind, to distract him from the Torah and Divine service, as our Sages said,
There are three sins against which a man is dM
aily not safeguarded: sinful thoughts, distraction in prayer
and slanderous gossip.
However, the impression [of prayer] on the intellect and the hidden [i.e., innate] fear and love of G
d in the right part [of the heart] enable one to prevail and triumph over this evil of passionate craving, depriving it from gaining supremacy and dominion over the
 and from carrying out this desire from the potential into the actual by clothing itself in the bodily organs.
over, even in the mind alone, insofar as sinful thoughts are concerned, evil has no power to compel the mind
s volition to entertain willingly, G
d forbid, any wicked thought rising of its own accord from the heart to the brain, as discussed above. 16
Beg. ch. 9. But no sooner does it reach there than he thrusts it out with both hands and averts his mind from it the instant he reminds himself that it is an evil thought, refusing to accept it willingly, even to let his thoughts play on it willingly; how much M
more so to entertain any idea of putting it into effect, G
d forbid, or even to put it into words. For he who willfully indulges in such thoughts is deemed wicked at such time, whereas the benoni is never wicked for a single moment.
So, too, in matters affecting a person
s relations with his neighbor, as soon as there rises from his heart to his mind some animosity or hatred, G
d forbid, or jealousy or anger, or a grudge and suchlike, he gives them no entrance into his mind and will.
On the contrary, his miM
nd exercises its authority and power over the spirit in his heart to do the very opposite and to conduct himself toward his neighbor with the quality of kindness and a display of abundant love, to the extent of suffering from him to the extreme limits without becoming provoked into anger, G
d forbid, or to revenge in kind, G
d forbid; but rather to repay the offenders with favors, as taught in the Zohar, 17
I:201a. ff. that one should learn from the example of Joseph toward his brothers.
rewith will be understood the commentary of our Sages 1
 Berachot 61b. that
intermediate people are judged by both [the good and evil natures], for it is written,
When He stands at the right of the destitute to deliver him from the judges of his soul.
in the plural, allegorically interpreted to refer to the two impulses which motivate man
s actions. Note that they did not say
d forbid, because where the evil nature gains any control and dominion over theM
 even though but temporarily, one is at such times deemed
The evil nature [in the benoni ], however, is no more than, for example, a magistrate or judge who gives his opinion on a point of law, yet it is not necessarily a final decision to be implemented in deed, for there is another magistrate or judge who is contesting this opinion. It is, therefore, necessary to arbitrate between the two, and the final verdict rests with the arbitrator.
Similarly, the evil nature states its opinM
ion in the left part of the heart, 3
 of the passions. Cf. above, ch. 9. which thence ascends to the brain for contemplation. Immediately it is challenged by the second judge, the divine soul in the brain 4
The intellect is the forte of the divine soul. Ibid. extending into the right part of the heart, the abode of the good nature. The final verdict comes from the arbitrator
the Holy One, blessed is He, who comes to the aid of the good nature, as our Sages said,
If the Holy One, blessed is M
He, did not help him, he could not overcome his evil inclination.
The help comes by means of the glow radiated by the Divine light, which illuminates the divine soul, that it may gain the upper hand and mastery over the folly of the fool and evil nature, in the manner of the excellence of light over darkness, as stated above. 6
Yet, inasmuch as the evil in the [heart
s] left part of the benoni is in its innate strength, craving after all the pleasures of this world, not havingM
 been nullified in its minuteness in relation to the good, nor having been relegated from its position to any degree
except insofar as it has no authority and power to diffuse itself throughout the limbs of the body, because the Holy One, blessed is He,
stands at the right hand of the poor man,
 helping him and irradiating his divine soul
such a person is likened to a
 In the words of our Sages,
Even if the whole world tells you that you are righteous, in your own eyes regard yourself aM
s if you were wicked
not as actually wicked. 8
Here is the answer to the question raised in the beginning of ch. 1. The clue is in the word
). But one should consider oneself to be a benoni and not accept the world
s opinion which would have him believe that the evil in him has been dissolved by the good, which is the category of a tzaddik. Rather should he consider himself in his own estimation as if the very essence of the evil is in its full strength and might, inM
 the left part, as from birth, and that nothing of it has ceased or departed; on the contrary, with the passing of time it has gained strength, because the man has indulged it considerably, in eating and drinking and other mundane pursuits.
Even one whose whole aspiration is in G
s Torah, which he studies day and night for its own sake, this is still no proof whatsoever that the evil has been dislodged from its place, but it may still be that its essence and substance are in their full strength and might in M
its abode in the left part, except that its garments
the thought, speech, and act of the animal soul
are not invested in the brain, mouth, and hands and the other parts of the body, because G
d has given the mind supremacy and dominion over the heart. Therefore the divine soul in the intellect rules over the [entire]
 i.e., all the parts of the body, making them a garment and vehicle for her three garments, wherein to be clothed, to wit, the thought, speech, and act of the 613 commandments ofM
However, in its essence and substance, the divine soul in the benoni has no preponderance over the animal soul, except at the time when his love for G
d manifests itself in his heart on propitious occasions, such as during prayer and the like. Even then it is limited to preponderance and dominion alone, as is written,
And one nation shall prevail over the other,
Genesis 25:23. that is, when one rises the other falls, and vice versa. Thus, when the divine soul gains strength and ascendancy M
over the animal soul, in the source of gevurot which is binah, 10
 Chochmah corresponds to chesed ; binah
to gevurah. through pondering on the greatness of G
d, the En Sof, blessed is He, thereby generating intense and flaming love of G
d in the right part of his heart
then the sitra achara in the left part is subdued.
But it is not entirely abolished, in the case of the benoni ; it is so only in a tzaddik, concerning whom it is said,
My heart is void within me.
Psalms 109:22. The latter deM
spises and hates evil with a consummate hatred and contempt, or without quite such complete hatred, as is explained above. 12
Ch. 10, with reference to the two types of tzaddik.
But in a benoni it is, by way of example, similar to a sleeping man, who can awaken from his sleep. So is the evil in the benoni dormant, as it were, in the left part, during the recital of the Shema and the Prayer [ Amidah ], when his heart is aglow with the love of G
d, but later it can wake up again.
For this reason Rabbah consideM
red himself as though he were a benoni, 13
See ch. 1. though his mouth never ceased from study, and his desire was in G
s Torah, day and night, with the passionate craving and longing of a soul yearning for G
d with overwhelming love, such as experienced during the reciting of the Shema and Amidah. Hence he appeared in his own eyes like a benoni who prays all day, as, indeed, our Sages have said,
Would that a man prayed the whole day long!
Now, this quality of love of which weM
 speak in the case of the benonim (intermediates) which is attained at the time of prayer by virtue of the preponderance of the divine soul, etc., is, in comparison with the degree attained by the tzaddikim who serve G
d in perfect truth, not called
 at all, since it passes and disappears after prayer, and it is written,
The lip of truth shall be established forever, but a lying tongue is but for a moment.
Nevertheless, in relation to the rank of the benonim, it is rM
egarded as a truly perfect service in terms of their [level of] truth, in each man relative to his standing in the ranks of the benonim. For in their case, too, their love, during their prayers, may be termed
the lip of truth shall be established forever,
 since their divine soul has the power to reawaken this kind of love constantly, during its preponderance in time of prayer day after day, by means of an appropriate [mental] preparation, each soul according to its intrinsic quality and rank.
e attribute of Jacob, who is called 16
 Zohar I:1b; 224a. the
middle bolt which secures [everything] from end to end,
Comp. Exodus 26:28. from the highest gradations and degrees to the end of all grades. And in each gradation and plane it fixes its bolt through the most central point, which is the point and quality of its attribute of truth.
The attribute of truth is an unbounded inheritance which has no limit upward to the highest degrees, while all lower gradations and degrees are as nothing compaM
red with those that are superior to them. [As is known to the students of Kabbalah, that the quality which is, as it were, the
 of lower grades is inferior to the so-called
 of the grades above them. Compare the statement of our Sages,
The feet of the Chayot measure up to them all.
The rank of benoni is one that is attainable by every man, and each person should strive after it. Every person can at any time or hour M
be a benoni, because the benoni does not revile evil 1
See above, chs. 11 and 12.
for that is a feeling entrusted to the heart, and not all times are alike. 2
Prayer time, for instance, is more propitious, as mentioned in ch. 12. See note 5, ibid. [His task is] only to
Turn away from evil and do good,
Psalms 34:15. in actual practice
in deed, speech, or thought, wherein the choice, ability, and freedom are given to every man that he may act, speak, and think even what is contrary to the desireM
 of his heart and diametrically opposed to it. 4
 is also included in the ability of self-control. Even when the heart craves and desires a material pleasure, whether permitted or, G
d forbid, prohibited, he can steel himself and divert his attention from it altogether, declaring to himself,
I will not be wicked even for a moment, because I will not be parted and separated, Heaven forefend! from the One G
d under any circumstances, being mindful of the admonition,
 interpose between you and G
Isaiah 59:2. Instead, my real desire is to unite my nefesh, ruach, and neshamah with Him, through investing them in His three garments, blessed be He, namely, in action, speech, and thought dedicated to G
d, His Torah, and His commandments, by virtue of the love of G
d that is hidden in my heart, as in the heart of all Jews, who are called
those who love Your Name.
Psalms 5:12. Even the most unworthy among the worthless is capable of sacrificing himself for tM
d; surely, I am not inferior to him. It is only that a spirit of folly has overcome him, and he imagines that committing a sin will not affect his Jewishness and his soul will not be severed thereby from the G
d of Israel, forgetting also about his love of G
d which is hidden in his heart. But as for me, I have no desire to be such a fool as he to deny the truth!
It is different, however, with something that is entrusted to the heart, namely, that the evil should actually be despised in tM
he heart and abhorred with absolute hatred, or even not quite so absolutely. 7
Referring to the two categories of tzaddik (above, ch. 10). This cannot be attained, truly and sincerely, except through great and intense love of G
d, the kind of ecstatic love and Divine bliss which is akin to the World to Come. Of this experience the Rabbis said, 8
You shall see your world in your lifetime
 and not every man can attain this state, for this is in the nature of a gracious reward, as is wrM
I will make your priestly office a rewarding service
Numbers 18:7. as is explained elsewhere. 10
Therefore Job said,
You have created righteous men
The category of tzaddik is therefore
 i.e., given to a very few by Divine grace, and not easily attainable by one
s own efforts. Hence it is possible for Job to say,
You have created righteous men.
 See beg. ch. 1. It is also found in Tikkunei Zohar 12
Introduction 1b. that in the soulsM
 of [the people of] Israel there are many kinds of gradations and distinctions
pious men, strong men who gain mastery over their nature, scholars of the Torah, prophets, and so on, tzaddikim, and so forth. Note there.
Now we can understand the redundancy of the oath,
Be righteous ( tzaddik ) and be not wicked,
See above, beg. ch. 1. which is unintelligible at first glance: Since he is warned,
 where is the need to put him on oath again that he shall not be wicked?
at inasmuch as not everyone is privileged to become a tzaddik, nor has a person the full advantage of choice in this matter to experience true delight in G
d and to actually and truly abhor evil; he is consequently adjured a second time,
 Here the right of choice and freedom is extended to every person, to check the drive of his heart
s desire and to conquer his nature, so that he shall not be wicked even for a moment throughout his life, whether in the realm ofM
 other than Torah, 14
 Berachot 5a. that is, the
study of the Torah which balances them all.
Nevertheless, a person must set aside specific periods in which to commune with his soul in order to cultivate the abhorrence of evil, as, for example, reminding himself of the admonition of our Sages 15
 Shabbat 152a. that
a woman is a vessel full of filth
In her menstrual period. and in like manner. So, too, all dM
ainties and delicacies turn into a
vessel full of filth.
Likewise in regard to all pleasures of this world, the wise man foresees what becomes of them, for in the end they rot and become worms and dung. Conversely, [let him] delight and rejoice in G
d by reflection on the greatness of the En Sof, blessed is He, to the best of his capacity. He may well realize that he cannot attain to this degree with a full measure of truth except in illusion; nevertheless he should do his part in an effort to uphold the oM
ath administered to him,
d will do as He sees fit.
Furthermore, habitude reigns supreme in any sphere and becomes second nature. Therefore if he accustoms himself to despise evil, it will to some extent become despicable in truth; similarly, when he accustoms himself to gladden his heart in G
d, through reflection on His greatness
for self-impulsion induces heavenly inspiration. 17
 Zohar II:135b. With all that, perhaps a spirit from above will descend upon him, and he will meritM
 something of the spirit ( ruach ) that is rooted in some tzaddik that will attach itself to him, so that he may serve G
d with true joy, as is written,
Psalms 97:12. Then will in truth be fulfilled in him the avowed oath:
With the above in mind, we may now understand the text,
And you shall return and discern between the righteous and the wicked, between one who serves G
d and one who does not serve Him.
The difference between
 and a righteous man ( tzaddik ) is that
one who serves ( oved ) G
in the active present
is one who is engaged in
 namely, the struggle against his evil nature in an effort to gain mastery over it and to banish it from the
 that it should not vest itself in the organs of the body. Verily it entails much effort and toil to wage constant war with it. This is the benoni.
The tzaddik, however, is designated
ervant ( eved ) of G
 which is a title already earned, as the title
 is bestowed on one who has already become a sage or king. So is this person who has already effected and completely accomplished his task of waging war against the evil in him, with the result that he has expelled it and it has disappeared, and his heart has become
In the category of benoni there are also to be found two gradations, namely,
one who does not serve Him.
In the sense that he requires little or no effort, by virtue of his natural disposition, as subsequently explained. Yet the latter is not wicked, for never in his life did he commit even a minor transgression and, moreover, he fulfilled all the commandments which were possible for him to fulfill, including the study of the Torah which balances everything else, his mouth never ceasing from study.
The reason he is referred to as
one who does not serve Him
 not wage any battle against his [evil] disposition in order to vanquish it by means of the Divine light that irradiates the divine soul, whose abode is in the brain which predominates over the heart, as explained above; 4
Ch. 12. for his disposition does not confront him at all in an attempt to distract him from study and prayer, and he is consequently never obliged to wage war against it. Thus, for example, is the case of one who is by nature an assiduous student because he is organically so disposed, and is lM
ikewise free from conflict with regard to sexual desire by reason of his frigid nature, and similarly with the other mundane pleasures wherein he naturally lacks any feeling of enjoyment.
Hence he does not need to concentrate so much on the greatness of G
d to consciously create a spirit of knowledge and fear of G
d in his mind in order to guard himself against violation of the prohibitive commandments or to arouse the love of G
d in his heart to induce his attachment to Him through the fulfillment of the [pM
ositive] commandments and the study of the Torah, which balances everything else. For him suffices the hidden love that is in the heart of all Jews, who are called
those who love His name.
Therefore he is not at all called
 inasmuch as this latent love is not of his making or accomplishment by any means, but it is our inheritance that has come down from the Patriarchs to the whole community of Israel, as will be discussed further. 6
Chs. 18, 19, and 44.
, is one who, although by nature not an assiduous student, has yet accustomed himself to study with great diligence, so that the habit has become second nature with him; for him, too, suffices the innate love, unless he wishes to study more than his wont.
This will explain the statement in the Gemara that
 refers to one who reviews his lesson 101 times, while
one who does not serve him
 refers to one who repeats his lesson no more than one hundred times. 7
ecause in those days it was customary to review each lesson one hundred times, as, indeed, illustrated in the Gemara, ibid., by the example taken from the market, where donkey drivers used to hire themselves out at a rate of ten parasangs 8
Persian miles. for a zuz, but for eleven parasangs charged two zuzim, because that exceeded their customary practice. For the same reason, the 101st revision, which is beyond the normal practice to which the student had been accustomed since childhood, is considered equivalenM
t to all the previous one hundred times put together, and even surpassing them in endurance and effort, hence entitling him to be called
 For in order to change his habitual nature, he must arouse the love of G
d by means of meditation in his mind on the greatness of G
d in order to gain mastery over the nature that is in the left part [of the heart], which is full of blood of the animal soul originating in the kelipah, from where his nature comes. This is a perfect service for a benoM
Or, he must awaken the hidden love in his heart to control, 9
without changing his nature, only keeping it in check. through it, the nature that is in the left part, for this, too, is called service
the waging of war against his nature and inclination, by means of exciting the love that is hidden in his heart.
However, if he wages no war at all, the said love in itself can in no way be credited to his service.
This, then, is the important principle regarding the Divine serM
vice for the benoni : The essential thing is to govern and rule the nature that is in the left ventricle [of the heart] by means of the Divine light that irradiates the divine soul in the mind. 1
That is to say, to rule the heart by means of meditation in the mind on the greatness of the En Sof, blessed is He, whereby his understanding will create a spirit of knowledge and fear of the L
rd in his mind to make him turn away from the evil condemned by the Torah, or by the Rabbis, even from a M
minor Rabbinic prohibition, Heaven forbid; and [at the same time arousing] the love of G
d in his heart, in the right part, with a fervor and desire to cleave to Him through the fulfillment of the precepts of the Torah and of the Rabbis and through the study of the Torah, which is equivalent to them all.
Furthermore, one must know an additional important principle in the service of the benonim (intermediates). This is that even if the capacity of one
s intellect and the spirit of one
s understanding do not aM
ttain to the level of producing a revealed love of G
s heart, to make it glow like burning coals with a great desire and yearning and heartfelt passion to cleave to Him, but the love is hidden in one
s brain and in the recesses of one
NOTE: The reason for this is that the vitality of this person
s intellect and nefesh, ruach, and neshamah is derived from the so-called ibbur (
) and concealment within the [supernal] understanding, and not from the quality of birth and revelM
as it is known to the students of Kabbalah.
that is to say, the heart comprehends, with the spirit of wisdom and understanding in the brain, the greatness of the En Sof, blessed is He, in relation to Whom all else has absolutely no reality, for which reason it is due unto Him, blessed be He, that the soul of every living creature should yearn for Him, to cleave and be absorbed in His light; likewise is it fitting for the nefesh and ruach 2
 Neshamah is omitted here, for it is already alluded to in the
hidden love in the brain and the recesses of the heart,
 just mentioned. within him to languish for Him, with a fervent desire to emerge from their sheath, which is the body, in order to cleave to Him; except that they dwell perforce in the body and are bound up in it, like deserted wives; 3
Cf. below, end of ch. 50. and no thought of theirs can grasp Him at all, except when it grasps, and is vested in, the Torah and its commandments, as in the example of embracing the king, mentioned above; 4
efore, it is proper for them to embrace Him with their whole heart, soul, and might, which means the fulfillment of the 613 commandments in act, speech, and thought, the last being the comprehension and knowledge of the Torah, as explained above. 5
Consequently, when [the benoni ] ponders this subject in the recesses of his heart
s understanding, with a unanimity of mouth and heart, in that he upholds by word of mouth, that which has been resolved in the understanding of his heaM
rt and mind, namely to direct his desire toward the Divine Torah, meditating on it day and night in oral study, while his hands and other bodily organs carry out the commandments in accordance with the resolution of his heart
s understanding, then this understanding is clothed in the act, speech, and thought of the Torah and its commandments, providing for them, as it were, intelligence, vitality, and
 wherewith to soar on high. It is the same as if he practiced them with real fear and lovM
e as revealed in his heart [with a desire, fervor and passion that are felt in the heart and soul thirsting for G
d, by reason of the glowing embers of love in his heart, as mentioned above], inasmuch as it is this understanding in his brain and heart
s recesses that is instrumental in leading him to engage in them, and had he not so delved in it, he would not have occupied himself with them at all, but with his physical needs alone. [And even if he is naturally disposed to be an assiduous student, neverthelessM
 he would naturally love his body more.]
Our Sages, of blessed memory, hinted at this when they said,
The Holy One, blessed is He, unites a good thought to the deed.
Cf. Kiddushin 40a. One would have expected them to say that the Torah regards the good thought as if it had been put into practice. 7
As the Talmud continues,
Even if a man intended to fulfill a commandment, but was forcibly prevented, Scripture ascribes it to him as if he had performed it.
 The question is, why the difference in exM
pression? The answer is that each statement conveys a different meaning. The explanation, however, is that it is the revealed fear and love in the heart that are clothed in the act of the commandments, giving them vitality to soar on high, inasmuch as the heart is also corporeal, as the other parts of the body which are the instruments of the action, except that it is internal and their source of vitality; therefore it can clothe itself in their act, to be their
However, the abovementiM
oned fear and love that are in the intelligence of the brain and the recesses of the heart are of an infinitely higher order than that of
 and they cannot clothe themselves in the performance of the commandments to become their intelligence and vitality, as it were, to uplift them to soar upward, were it not for the fact that the Holy One, blessed is He, fuses and unites them together with the action; hence they are called
 for they are not actual awe and love in a revealed state in tM
he heart, but only in the intelligence of the brain and in the recesses of the heart, as mentioned above.
NOTE: Thus it is also written in the Zohar and Etz Chaim that
 (intelligence) contains the letters
), referring to awe and love; 8
The affections (fear and love) are
 of the intellect ( chochmah and binah ). Cf. above, ch. 3. and sometimes it descends to become the intelligence in the feminine principle of z
listic term, corresponding to the seven Divine middot ( chesed, gevurah, etc.). The
 principle is to be understood (as in all Kabbalistic terminology) in the sense of recipient of the flow of Divine influence. represented in the letters of the Torah and the commandments, as the initiated will understand.
But the Holy One, blessed is He, produces this coalescence in order to elevate the performance of the commandments and study of the Torah
which are carried out under the influence of the said good M
into the world of Beriah, the abode to which ascend the Torah and commandments that are performed through intelligent awe and love which are truly revealed in the heart.
But even without this they still rise to the World of Yetzirah, by means of the natural fear and love which are latent in the heart of all Jews from birth, as will be later explained at length. 10
With the above in mind, one can understand the Scriptural text,
For this thing is very near to you, inM
 your mouth and in your heart, so you can fulfill it.
At first glance, [the statement,
For this thing is very near to you
 seems to be contrary to our experience [yet the Torah is eternal 2
Maimonides, Hilchot Yesodei HaTorah, ch. 9; Hilchot Teshuvah 3:8; Commentary on the Mishnah, Sanhedrin, ch. 10. ]. 3
Hence it could not refer to the time of Moses only, but must hold good for our time as well. For it is not a
rom mundane desires to a sincere love of G
d. Indeed, it is stated in the Gemara,
Is fear [of Heaven] a small thing?
 Berachot 33b; Megillah 25a. How much more so
love. Moreover, the Rabbis also said, that only tzaddikim have control over their hearts. 5
 Bereishit Rabbah 34:11; 67:7.
so you can fulfill it
 refer to a love which merely leads to the performance of the commandments, this being the hidden desire of the heart (
), even if it does not glow openly M
like flaming coals. This thing is very near, and it is easy for any person who has brains in his head, for his brain is under his control, and he is able to concentrate it on anything he wishes. If, then, he will contemplate with it on the greatness of the En Sof, blessed is He, he will inevitably generate in his mind, at least, the love of G
d to cleave to Him through the performance of His commandments and Torah.
And this constitutes the whole [purpose of] man, for it is written,
 referring specifically to the world of [physical] action, 7
 [i.e., in afterlife] is the time of reward, as is explained elsewhere.
The mind, in turn, by virtue of its inherent nature, is master over the left part of the heart and over the mouth and all the limbs which are the instruments of action, except in him who is completely wicked, as the Rabbis said, that the wicked are under the control of their heart, but their heart is not at all cM
ontrolled by them. 8
See above, note 5. This is a punishment for the enormity and potency of their sin. But the Torah does not speak of these
 who in their life are called
Indeed, it is impossible for the wicked to begin to serve G
d without their first repenting for their past
in order to shatter the kelipot, which form a sundering curtain and an iron partition that interpose between them and their Father in Heaven
by means of contriteness of heart and bitternessM
 of soul over their sins, as is explained in the Zohar on the verse,
d are a broken spirit: a broken and contrite heart
Psalms 51:18. For through breaking one
s heart the spirit of uncleanliness of the sitra achara is broken [see ibid. on Parashat Pinchas, p. 240, and on Parashat Vayikra, p. 8 and p. 5, and the commentary of the Ramaz 11
Rabbi Moses Zacuto (1625-1697). thereon].
This is the category of
 whereby the lower [letter] hey 12
 to the second letter hey of the Name of Havaya. Teshuvah (spelled
) implies the return of the hey. Cf. Iggeret Hateshuvah, chs. 4, 7, 8. is raised up from its fall into the forces of evil, which is the mystery of the Shechinah in exile, as our Rabbis, of blessed memory, state,
When they [the Israelites] were exiled into Edom, the Shechinah went with them.
 Megillah 29a. That is to say, when a person practices the acts of
Edom is here understood allegorically as the embodimeM
nt of evil. he degrades and brings down there the Divine spark which vitalizes his nefesh, ruach, and neshamah that are clothed within him in the animal soul of the kelipah, which is in the left part of his heart, which reigns over him as long as he remains wicked, dominating his
 while the nefesh, ruach, and neshamah are forced into exile under it.
But when his heart breaks within him, and the spirit of uncleanliness and of the sitra achara is broken, and [the forces of evil are] dispersed, then M
[the Shechinah ] rises from its fall and remains upright, as is explained elsewhere.
To explain more adequately and more precisely the word
For this thing is very near to you
It should be recognized with certainty that even the person whose understanding in the knowledge of G
d is limited, and who has no heart to comprehend the greatness of the En Sof, blessed is He, to produce therefrom awe and love [of G
d] even in his mind and underM
I.e., without emotional sway.
 for him to observe and practice all the commandments of the Torah and the
study of the Torah which counterbalances them all,
 in his very mouth and heart, from the depths of his heart, in true sincerity, with fear and love; namely, the hidden love in the heart of all Jews which is an inheritance to us from our Patriarchs.
However, we must, first of all, preface a clear and precise explanation of the origin and essence M
of this love, how it became our inheritance, and how awe is also incorporated in it.
The explanation is as follows: The Patriarchs were truly the
 Bereishit Rabbah 47:6; Zohar III:252a; Torah Or 23d ff. This expression signifies absolute self-abnegation and submission to G
d and the Divine will (just as the chariot is totally submitted to the will of the charioteer), thereby becoming a vehicle for Divinity on earth. Cf. below, chs. 23, 29, 34, 37. and therefore they merited [the blesM
sing of] transmitting to their descendants, coming after them forever, a nefesh, ruach, and neshamah from the ten holy sefirot of the four worlds of Atzilut, Beriah, Yetzirah, and Asiyah, to each according to his station and according to his works.
Even the most worthless of worthless men and the sinners of Israel are thus endowed, at the time of marital union, with, at any rate, a nefesh d
Asiyah (royalty in world of Action), which is the lowest grade of holiness [in the world] of Asiyah. M
 Malchut is the lowest of the ten sefirot in each of the Four Worlds; nefesh is the lowest aspect of the soul. Thus a nefesh of the nefesh of malchut is the lowest order of a soul.
Nevertheless, since the latter is of the ten holy sefirot it is compounded of them all, including chochmah d
Asiyah (wisdom of the world of Action), wherein is clothed chochmah d
Atzilut (wisdom of royalty in the world of Emanation), incorporating chochmah d
Atzilut (wisdom of the world of Emanation) which is illuM
minated by the actual light of the En Sof, blessed is He, as is written,
rd has founded the earth with wisdom
You have made them all with wisdom.
Thus it comes to pass that the En Sof, blessed is He, is garbed, as it were, in the wisdom of the human soul, of whatever sort of a Jew he may be. [In turn,] the soul
s faculty of wisdom, together with the light of the En Sof, blessed is He, that is vested in it, spreads throughout the entire soul, animatiM
 so to speak, as is written,
Wisdom gives life to those that have it.
[At times sinners of Israel may even bring down very lofty souls which had been in the depths of the kelipot, as is explained in the Sefer Gilgulim.] 8
Book on Transmigration, by R. Chaim Vital.
Now, chochmah (wisdom) is the source of intelligence and comprehension, and it is above binah (understanding) which is intellectual understanding and comprehension, whereas chochmah is aboveM
 them and their source.
Note the etymological composition of the word
the potentiality of what is
), that which is not yet comprehended and understood or grasped intellectually; 9
Above, ch. 3. consequently there is vested in it the light of the En Sof, blessed is He, Who can in no way be comprehended by any thought.
Hence all Jews, even the women and the illiterate, believe in G
d, since faith is beyond understanding and comprehension, 10
Where knowledge ends, faith beginM
The simple believe every thing, but the prudent man understands
Proverbs 14:15. But with regard to the Holy One, blessed is He, Who is beyond intelligence and knowledge and Who can in no way be comprehended by any thought
all men are like fools in His presence, blessed be He, as is written,
I was a boor and did not understand, like an animal was I with You. Yet I was always with you
Psalms 73:22. meaning that
 because I was a boor and as an animal, I was always with You.
d could never be fully attained through intellectual comprehension because G
d is incomprehensible. It is through faith which transcends comprehension that man can feel true closeness with G
Therefore even the most worthless of worthless and the transgressors of the Israelites, in the majority of cases, sacrifice their lives for the sanctity of G
s Name and suffer harsh torture rather than deny the one G
d, although they be boors and illiterate and ignorant of G
[For] whatever little knowledge they do possess, they do not delve therein at all, [and so] they do not give up their lives by reason of any knowledge and contemplation of G
d. Rather [do they suffer martyrdom] without any knowledge and reflection, but as if it were absolutely impossible to renounce the one G
d and without any reason or hesitation whatsoever.
This is because the one G
d illuminates and animates the entire nefesh, through being clothed in its faculty of chochmah, which is beyond anM
y graspable and understood knowledge or intelligence.
To elucidate still further, it is necessary to clarify the meaning of the verse,
d is the soul ( neshamah ) of man.
What it means is that the souls of Jews, who are called
 Yevamot 61a. are, by way of illustration, like the flame of the candle, whose nature it is always to flicker upward, for the flame of the fire intrinsically seeks to be parted from the wick in order to unite with iM
ts source above in the universal element of fire which is in the sublunar sphere, as is explained in Etz Chaim.
And although it would thereby be extinguished and emit no light at all below, and even above, in its source, its light would be nullified, nevertheless this is what it seeks in accordance with its nature.
In like manner does the neshamah of man, including the quality of ruach and nefesh, naturally desire and yearn to separate itself and depart from the body in order to unite with its origin and source iM
d, the Fountainhead of life, blessed is He, though thereby it would become null and void, completely losing its entity therein, with nothing remaining of its former essence and being. 3
This passage does not mean extinction of the soul, only its cessation as a distinct entity. Nevertheless, this is its will and desire by its nature.
 is an applied term for anything that is not in the realm of reason and comprehension.
In our case, too, the inference is that this will and desire of the soul arM
e not within the realm of reason, knowledge, and intelligence that can be grasped and understood but beyond graspable and comprehensible knowledge and intelligence, for this nature stems from the faculty of chochmah found in the soul, wherein abides the light of the En Sof, blessed is He.
Now this is a general principle in the whole realm of holiness
it [holiness] is only that which is derived from chochmah called
), whose existence is nullified in the light of the EnM
 Sof, blessed is He, which is clothed in it, so that it is not a thing apart, as is explained above; therefore it is called koach mah [power of humility and abnegation].
This stands in direct contrast to the so-called kelipah and sitra achara, wherefrom are derived the souls of the gentiles who work for themselves alone, demanding,
Proverbs 30:15. and
Genesis 25:30. in order to become independent beings and entities, as mentioned above, in direct contrast to the category M
of chochmah. Therefore they are called
Wisdom ( chochmah ) gives life,
Ecclesiastes 7:12. and it is also written,
They die, without wisdom.
Job 4:21. So are the wicked and transgressors of Israel before they face the test to sanctify G
s name. For the faculty of chochmah which is in the divine soul, with the spark of G
dliness from the light of the En Sof, blessed is He, that is clothed in it, is, as it were, in exile in their body, within the animalM
 soul coming from the kelipah, in the left part of the heart, which reigns and holds sway over their body, in accordance with the esoteric doctrine of the exile of the Shechinah, as mentioned earlier. 9
For this reason, this love of the divine soul, whose desire and wish is to unite with G
d, the Fountainhead of life, blessed is He, is called
 for it is hidden and veiled, in the case of the transgressors of Israel, in the sackcloth of the kelipah, whence there enters into them a spirM
it of folly to sin, as the Rabbis have said,
A person does not sin unless the spirit of folly has entered into him.
However, this exile of the faculty of chochmah refers only to that aspect of it which is diffused throughout the nefesh and animates it. Yet the root and core of this faculty of the divine soul remains in the brain and does not clothe itself in the sackcloth of the kelipah in the left part of the heart, in veritable exile, but it is, as it were, dormant in the case of the wickeM
d, not exercising its influence in them so long as their knowledge and understanding are preoccupied with mundane pleasures.
Nevertheless, when they are confronted with a test in a matter of faith, which transcends knowledge, touching the very soul and the faculty of chochmah within it, at such time it is aroused from its sleep and it exerts its influence by virtue of the Divine force that is clothed in it, as is written,
rd awoke like one who had been asleep.
Psalms 78:65. [On such occasioM
n the sinner is inspired] to withstand the test of faith in G
d, without any reasoning, knowledge, or intelligence that may be comprehended by him, and to prevail over the kelipah and temptations of this world, whether permitted or prohibited, to which he had been accustomed
even to despise them, and to choose G
d as his portion and lot, yielding to Him his soul [to suffer martyrdom] in order to sanctify His Name.
For, even though the kelipot had prevailed over him all his life and he was impotent against thM
em, as the Rabbis have said that
the wicked are under the control of their heart,
 Bereishit Rabbah 34:11. yet when he faces a test challenging his faith in the One G
d, [a faith] which has its roots in the uppermost heights of holiness, namely, the faculty of chochmah of the divine soul, in which is clothed the light of the En Sof, blessed is He, then all the kelipot are made null and void, and they vanish, as though they had never been in the presence of the L
rd. So it is written,
ons are as nothing before Him
Indeed your enemies, O L
rd, indeed your enemies shall perish; [all evildoers] shall be scattered,
Psalms 92:10. and, again,
As wax melts before fire, [let the wicked] perish,
The mountains will melt like wax.
The force of the Divine light of the En Sof, blessed is He, that is clothed in the soul
s chochmah is great and powerful enough to banish and repel the sitra achara and the kelipM
ot so that they could not even touch its garments, namely, the thought, speech, and act of faith in the One G
d. In other words, [it enables one] to withstand a test of self-sacrifice to the extent of even refusing to do some single act that is contrary to the faith in the One G
d, such as, for example, to bow to an idol, even without acknowledging it in his heart at all or to utter any false notion, Heaven forbid, regarding the unity of G
d, be it merely by way of rendering lip service only, while his heart M
remains perfect in the belief in G
fear that is contained in love,
 the natural love of the divine soul that is found in all Jews, the intrinsic desire and will of which is to be attached to its origin and source in the light of the En Sof, blessed is He. For by virtue of this love and this desire, it instinctively recoils in fear and dread from touching even the fringe of the impurity of idolatry, Heaven forbid, which denies the faith in one G
d, even where such contact involves only itM
s outer garments, namely, speech and act, without any faith whatsoever in the heart.
It is well known that the commandment and admonition 1
The positive and prohibitive aspects of the injunction, respectively. concerning idolatry, which are contained in the first two commandments of the Decalogue
You shall not have any other gods
comprise the entire Torah. 4
) is the positive, and the second (
) is the prohibitive aspect, both ruling out idolatry; the first implicitly, the second
explicitly. For the commandment
 contains all the 248 positive precepts, while the commandment
 contains all the 365 prohibitions. 5
Cf. Shnei Luchot HaBrit, beg. Parashat Yitro. Zohar II:276a. That is why we heard only
 directly from the Almighty, as our Sages say, 6
 Makkot 24a. The other eight Commandments were relayed by Moses.
 two are the sum total of the whole Torah.
In order to elucidate this matter clearly, we must first briefly refer to the subject and essence of the Unity 7
The discussion of this subject is carried over into the following chapter; cf. also ch. 33. of the Holy One, blessed is He, Who is called One and Unique, and
all believe that He is All Alone,
s Day and Day of Atonement. exactly as He was before the world was created, when there was naught besides Him, as is written,
 were [the same] before the world was created; You are [the same] since the world has been created
Liturgy, daily Morning Service. This means exactly the same without any change, as it is written,
rd, have not changed,
Malachi 3:6. inasmuch as this world and likewise all supernal worlds do not effect any change in His Unity, blessed be He, 11
Not to mention His essence. by their having been created ex nihilo.
For just as He was All Alone, Single and Unique, before they werM
e created, so is He One and Alone, Single and Unique after they were created, since, beside Him, everything is as nothing, verily as null and void.
For the coming into being of all the upper and nether worlds out of nonbeing, and their life and existence sustaining them from reverting to nonexistence and nought, as was before, is nothing else but the word of G
d and the breath of His mouth, blessed be He, 12
See Psalms 33:6. that is clothed in them.
To illustrate from the soul of a human being: When a man utM
Hebrew text should read
. this utterance in itself is as absolutely nothing even when compared only with his general
 which is the so-called middle
Of the three garments: thought, speech, and act. namely, its faculty of speech, which can produce speech without limit or end; 15
Physical incapacity (or death) does not limit the soul
s potential capacity for speech, which is intrinsic to it. all the more when it is compared wiM
th its so-called innermost
 namely, its faculty of thought, which is the source of speech and its life-force, not to mention when it is compared with the essence and entity of the soul, these being its ten attributes mentioned above, 16
Ch. 3. viz., chochmah, binah, daat ( chabad ), and so on, from which are derived the
 of thought that are clothed in the speech when it is uttered. For thought can as much be defined in terms of
 as speech, except that in the former they arM
e more spiritual and refined.
But the ten attributes
 chochmah, binah, daat ( chabad ), and so forth
are the root and source of thought, and, prior to their being clothed in the garment of thought, still lack the element of
For example, when a man suddenly becomes conscious of a certain love or desire in his heart, before it has risen from the heart to the brain to think and meditate about it, it has not yet acquired the element of
; it is only a simple desire and longing in the heM
art for the object of his affection.
All the more so before he began to feel in his heart a craving and desire for that thing, and it is as yet confined within the realm of his wisdom, intellect, and knowledge, that is, the thing is known to him to be desirable and gratifying, something good and pleasant to attain and to cling to, as, for instance, to learn some wisdom or to eat some 17
Hebrew text should read
. delicious food. Only after the desire and craving have already found their M
way into the heart, through the stimulus of his wisdom, intellect, and knowledge, and then ascended once more back to the brain, to think and meditate on how to translate his craving from the potential into the practical, with a view to actually obtaining that food or acquiring that wisdom
it is here that the so-called
 are born in his mind, such
 corresponding to the language of each nation, employing them in speech and thought about all things in the world. 18
Continued in next chapM
The nature of the Divine order is not like that of a creature of flesh and blood.
 Berachot 40a. When a man utters a word, the breath emitted in speaking is something that can be sensed and perceived as a thing apart, separated from its source, namely, the ten faculties of the soul itself.
But with the Holy One, blessed is He, His speech is not, Heaven forfend, separated from Him, blessed be He, for there is nothing outside of Him, and there is no place devoid of Him. 2
 Tikkunei Zohar 57. Therefore, His speech, blessed be He, is not like our speech, G
d forbid [just as His thought is not like our thought, as is written,
For My thoughts are not like your thoughts,
So My ways are higher than your ways
His speech, blessed be He, is called
 only by way of an anthropomorphic illustration, in the sense that, as in the case of man below, whose speech reveals to his audience what was hidden and concealed in his thoM
ughts, so, too, is it on high with the En Sof, blessed is He, Whose emitted light and life-force
as it emerges from Him, from concealment into revelation, to create worlds and to sustain them
These [emanations] are indeed the ten fiats by which the world was created; 5
 Avot 5:1. likewise also the remainder of the Torah, Prophets, and Writings, which the Prophets conceived in their prophetic vision.
Yet His so-called speech and thought are united with Him in absolute union as, for eM
s speech and thought while they are still in potentia in his wisdom and intellect, or in a desire and craving that are still in the heart prior to rising from the heart to the brain, where by cogitation they are formulated into the so-called
See previous chapter. for at that time the
 of thought and speech which evolve from that longing or desire were still in potentia in the heart, where they were absolutely fused with their root, namely, the wisdom and intellectM
 in the brain, and the longing and desire in the heart.
Verily so, by way of example, are the
 of the Holy One, blessed is He, absolutely united with His essence and being, blessed be He, even after His
 blessed be He, has already become materialized in the creation of the worlds, just as it was united with Him before the worlds were created. There is thus no manner of change before Him, blessed be He, but only for the created beings which receive their life-force from HiM
 blessed be He, as it were, in its revealed state at the creation of the worlds, in which it is clothed, giving them life through a process of gradual descent from cause to effect and a downward gradation, by means of numerous and various contractions, 7
The process of tzimtzum. until the created beings can receive their life and existence from it without losing their entity.
 are all in the nature of
veiling of the Countenance,
 to obscure and conceal the light and lifM
e-force that are derived from His
 blessed be He, so that it shall not reveal itself in a greater radiance than the lower worlds are capable of receiving. Hence it seems to them as if the light and life-force of the word of the Omnipresent, blessed is He, which is clothed in them, were something apart from His essence and being, blessed be He, and it only issues from Him, just as the speech of a human being [issues] from his soul.
Yet, in regard to the Holy One, blessed is He, no concealment or veil hidM
es or obscures anything from Him, to Whom darkness is like light, as is written,
Even the darkness obscures nothing from You
Psalms 139:12. For all the
 are not things distinct from Him, Heaven forfend, but
like the snail, whose garment is part of his body
 Bereishit Rabbah 21:5. and as is written,
Deuteronomy 4:35. as is explained elsewhere. 11
the Name of four letters, Y-H-V-H
d in conversation Havaya. The prescribed traditional reading in Scripture and prayer is Ad-nay. However, the name Havaya refers to G
d the Infinite, the transcendent creative Divine force, beyond creation and nature, omnipresent, omnipotent and omniscient. The name Elokim, the immanent Divine force concealed in nature, emphasizes G
s justice and rulership (see Rashi
s commentary, Genesis 2:5, 6:2). See below, Likkutei Amarim, Part II, ch. 6. The equation emphasizes the absolute Unity of the Creator.
efore, in His Presence, all else is of no account whatsoever.
the Torah employs human language,
 of the Omnipresent, blessed is He, is actually called
 like the speech of a human being, for in truth it is so, by virtue of the descent and flow of the life-force to the lower planes, by means of many and powerful contractions of various kinds, in order that many diverse creatures be created from them.
Indeed, so great and powerful are thM
e contractions and concealment of the Countenance that even unclean things, kelipot and sitra achara, can come into being and be created, receiving their life and existence from the Divine word and the breath of His mouth, blessed be He, in concealment of His Countenance and by virtue of the downward gradations.
Therefore are [the kelipot ] called 2
Hebrew text should read
), for their nurture and life are not of the so-called
 but of the so-called
A gloss based on the words
 exemplifying the act of a person giving something unwillingly to an enemy, when he throws it to him over his shoulder, as it were, having turned away his face from him since he hates him.
So, on high, the term
 exemplifies the inner 4
A gloss based on the words
. quality of the Supernal Will and true desire, in which G
d delights to dispense life from the realm of holiness to everyone who is near to Him.
But the sitra achara, and unholiness, is
an abomination unto G
Deuteronomy 12:31. and He does not give it life from His inner will and true desire as if He delighted in it, Heaven forbid, but in the manner of one who reluctantly throws something over his shoulder to his enemy; [He does so] only to punish the wicked and to give a goodly reward to the righteous who subjugate the sitra achara. This M
is [why it is] called the
 of the Supernal Will.
Now, the Supernal Will, of the quality of
 is the source of life which animates all worlds. But since it is in no way bestowed on the sitra achara, and even the so-called
 of the Supernal Will is not actually clothed in it, but merely hovers over it from above, therefore it is the abode of death and defilement
d preserve us! For the tiny amount of light and life that it derives and absorbs into itself froM
 of the supernal holiness is, as it were, in a state of actual exile in it, as an aspect of the esoteric doctrine of the exile of the Shechinah, referred to above. 6
Therefore, also, it is termed
 since it constitutes actual idolatry and denial of the unity of the Supreme King of kings, the Holy One, blessed is He. For inasmuch as the light and life of holiness are, as it were, in a state of exile, within it, it does not surrender itself in any degree toM
 the holiness of the Holy One, blessed is He. On the contrary, it surges upward like an eagle, saying,
I am, and there is nothing besides me,
Isaiah 47:8; Zephaniah 2:15. or as the utterance,
My river is mine, and I have made myself.
The quotation is a combination of Ezekiel 29:9 and 29:3.
That is why the rabbis, of blessed memory, said that arrogance truly compares with idolatry, 9
 Sotah 4b. for the essence and root of idolatry is that it is regarded as a thing in itself, sundered from tM
he holiness of the Omnipresent; it does not imply an outright denial of G
d, as is stated in the Gemara that they [the heathens] call Him
 Menachot 110a. thus only presuming themselves also to be entities and independent beings. But thereby they separate themselves from the Omnipresent, blessed is He, since they do not surrender themselves to Him, blessed be He. For the supernal holiness rests only on what is surrendered to Him, blessed be He, as is explained above. 11
refore they are called in the holy Zohar 12
peaks of separation.
 But this constitutes a denial of His true unity, where everything is as nothing compared with Him and truly nullified before Him, blessed be He, and before His will, which animates them all and constantly gives them existence out of nothing.
In the light of all that has been said above, we can better understand and more fully and clearly elucidate the statement in the Zohar 1
Cf. I:24a; II:60a. that
d the Holy One, blessed is He, are altogether one
 and the commentary in the Tikkunim that
the 248 commandments are the 248
The commandments constitute the innermost will of the Supreme One and His true desire which are clothed in all the upper and nether worlds, thereby giving them life, inasmuch as their very life and sustenance is dependent upon the performance of the commandments by the [creatures], in the lower world, as is known.
It follows that theM
 performance of the commandments and their fulfillment is the innermost garment of the innermost will of the Supreme One, since it is due to this performance that the light and life of the Supernal Will issue forth to be clothed in the worlds.
Hence they are called
 of the King as a figure of speech, for just as the organs of the human body are a garment for its soul and are completely and utterly surrendered to it, as evidenced from the fact that as soon as a person desires to stretch out his hand or M
foot, they obey his will immediately and forthwith, without any command or instruction to them and with no hesitation whatsoever, but in the very instant that he wills it; so, by way of example, is the life-force animating the performance of the commandments and their fulfillment completely surrendered to the Supernal Will which is clothed therein, becoming in relation to it like a body to a soul.
Likewise the external garment of the divine soul in the person fulfilling and practicing the commandment
its faculty of action
clothes itself in the vitality of the performance of the commandment, thus also becoming like a body in relation to the soul, the
 being the Supernal Will to which it is completely surrendered.
In this way, the organs of the human body which perform the commandment
in which the divine soul
s faculty of action is clothed at the time of the act and fulfillment of the commandment
truly become a vehicle for the Supernal Will; as, for example, the hand which distributes charity tM
o the poor or performs another commandment or the feet which carry a person toward the performance of a commandment; similarly with the mouth and tongue engaged in uttering the words of the Torah or the brain engaged in reflecting on the words of the Torah or on the fear of Heaven or the greatness of G
This is what the Sages meant when they said that the Patriarchs were truly the
Cf. above, ch. 18, note 3. for all their organs were completely holy and detached from M
mundane matters, serving as a vehicle solely for the Supernal Will alone throughout their lives.
As for the thought and meditation
in the words of the Torah
that are in the brain, and the power of speech
engaged in the words of the Torah
that is in the mouth, 4
I.e., the faculties of thought and speech as distinct from action. these being the innermost garments of the divine soul, not to mention the divine soul itself which is clothed in them
all of them are completely merged in perfect unity with theM
 Supernal Will and are not merely a vehicle. For the Supernal Will is identical with the very subject of the halachah wherein one thinks and speaks, inasmuch as all the laws are particular streams flowing from the innermost will of the Supreme One itself, for so it arose in His will, blessed be He, it that a particular act be permissible, or a food ritually fit for consumption, or this [person] inculpable and that entirely innocent, or the reverse. So also are the letter combinations of the Torah, Prophets, and WriM
tings a promulgation of His will and wisdom which are united with the En Sof, blessed is He, in perfect unity, since He is the Knower and the Knowledge, and so forth.
This, then, is the meaning of the abovementioned quotation that
the Torah and the Holy One, blessed is He, are altogether One,
 of the King as are the commandments.
Now, since at such time as a person occupies himself with the words of the Torah, the Supernal Will, united as it is in perfect unity with the En Sof, blM
essed is He, is completely manifest and in no way obscured in the divine soul and its innermost garments, i.e., its thought and speech
it follows that the soul and its garments are also at such time veritably united with the En Sof, blessed is He, in perfect unity, like the union of the
 of the Holy One, blessed is He, with His essence and being, as mentioned above. 5
Ch. 21. For there is no separate thing except through
concealment of the Countenance
 as explained there.
reover, their union is even of a higher and profounder order than the union of the Light of the En Sof, blessed is He, with the upper worlds, since the Supernal Will is actually manifest in the soul and its garments when they are engaged in the Torah, because it is identical with the Torah, while all the supernal worlds receive their vitality from the light and life that are derived from the Torah, which is His will and wisdom, blessed be He, as it is written,
You have made them all with wisdom.
04:24. Thus, His wisdom, i.e., the Torah, is above them all, and it is identical with His will, blessed be He, which is described as
 all worlds, i.e., that aspect which cannot clothe itself within the worlds, but animates and illuminates in a transcending and encompassing manner. 7
Further discussion on the immanent and transcending aspects of the Divine emanation will be found in chs. 41, 46, 48, and 51. Yet, it [this very light] does clothe itself in the human soul and its garments in a trulM
y manifest form, when the person occupies himself with the words of the Torah, even though he does not perceive it
this is what enables him to endure it, because he does not perceive it; it is otherwise, however, in the case of the upper spheres 9
where there is no such obscurity as in the physical world. ].
With the above in mind, it becomes clear why the study of the Torah excels so much over all other commandments, including even prayer, which is the unifying force of the uppeM
r spheres. [As for the ruling that one, whose study of the Torah is not his entire occupation, must interrupt his study for prayer, 10
Seemingly indicating that prayer has priority over study. this is only because he pauses and interrupts his studies anyway 11
 Shabbat 11a; Maimonides, Hilchot Tefillah 6:8; Rabbi Schneur Zalman, Shulchan Aruch, Orach Chaim 106:4..]
From this the intelligent man will be able to draw a sense of great awe as he occupies himself with the Torah, considering how his soul, and its M
 in the brain and mouth, are truly merged in perfect unity with the Supernal Will and light of the En Sof, blessed is He, which are manifest in them, compared with which all the worlds, supernal and nether, are truly as nought and as a nonentity and nullity, so much so that the Divine light is not actually clothed in them, but merely surrounds all the worlds in a form of
 as it were, in order to provide their essential source of life; only some glow which they can bear is clothed inM
 them, in order that they should not revert to nought altogether.
This is the meaning of the verse,
d commanded us [to do] all these statutes, in order to fear G
Deuteronomy 6:24. In the quotation the word
) is missing. [Regarding this
If there is no wisdom, there is no fear,
 Avot 3:17. and in relation to it the Torah is called
a gateway to the courtyard,
 Shabbat 31b; Yoma 72b
see Rashi there. as is explainM
ed elsewhere.] However, not every mind can sustain such fear; yet even he whose mind cannot bear such fear at all, whether in whole or in part, because of the inferiority of his soul
s level in its root and source in the lower 15
Hebrew text should read
. gradations of the ten sefirot of the World of Asiyah, nevertheless the lack of such fear is no obstacle to performance, as will be explained later. 16
I.e., in contrast tM
o the 248 positive precepts whereby the worshipper achieves unity with G
d, as explained in the previous chapter. the 365 prohibitive commandments of the Torah, as well as the Rabbinic injunctions, since they are contrary to His will and wisdom, blessed be He, and, indeed, the very opposite thereof, represent total and complete separation from His Unity and Oneness, blessed be He, the same as the sitra achara and kelipah which are called avodah zarah (idolatry) and
 of the Supernal Will, as explained above. 2
 of the nefesh stemming from the kelipat nogah in Jews, namely, thought, speech, and action, when clothed in the 365 prohibitive commands of the Torah, or in the Rabbinic injunctions, as also the essence of the nefesh itself which pervades these garments
all become actually united with the said sitra achara and kelipah, called avodah zarah.
Furthermore, they become subordinate and secondary to it [the kelipahM
 ], and considerably inferior and more debased than it. For the kelipah is not clothed in a corporeal body, 3
 from the Divine light. and it knows its Master and is not rebellious against Him by any independent act of sending its evil messengers, G
d forbid, when not commissioned by the Omnipresent, blessed is He. Witness Balaam
I cannot go beyond the word of G
And even though it is called avodah zarah, He is, at least, acknowledged aM
 and the latter are utterly powerless to contravene His will, blessed be He, for they know and apprehend that He is their life and sustenance, since they derive their nurture from the so-called
 of the the will of the Supreme One, blessed is He, which encompasses them. It is only because their sustenance and inner life-source are, as it were, in
 within them that they presume to regard themselves as gods, which is a denial of His unity.
Nevertheless they arM
e not so completely heretical as to deny G
d and to assert that He does not exist; only they regard Him as the
 recognizing that their life and existence are [ultimately] derived and bestowed upon them from His will, blessed be He. Therefore they are never rebellious against His will, blessed be He.
If this be so, then the person who opposes His will, blessed be He, is exceedingly inferior to and more debased than the sitra achara and the kelipah, called avodah zarah and
nd he is completely sundered from His Unity and Oneness, even more than they, as though denying His unity more radically than they, G
Note the distinction between evil and evil-doer.
Compare what is written in Etz Chaim, Portal 42, end of ch. 4, that the evil which is in this material world
is the dregs of the coarse kelipot
hence the ultimate in the purifying process 6
See Addendum, Glossary on Birur.
therefore are all worldly things severe and evil, and the wicked prevail in it
Our material world being the
 or grossest, evil is here at its strongest.
This explains the commentary of our Sages, of blessed memory, on the verse,
No person commits any transgression [unless a spirit of folly has entered into him].
 Sotah 3a. For even an adulterous woman, with her frivolous nature, could have controlled her passionate drive, were it not for the spirit of folly in her which covers, obscures, and conceals M
the hidden love of her divine soul yearning to cleave to her faith in G
d, in His Unity and Oneness, and not to be parted, G
d forbid, even at the cost of her life, from His Unity, by idolatrous worship, G
d forbid, be it only by an outward acknowledgment, without any belief at all in her heart. Surely she could subdue the temptation and lust of adultery, which is lighter suffering than death, may G
But the distinction she makes between the interdict against adultery and that against bowing tM
o an idol is also but a spirit of folly stemming from the kelipah which envelops the divine soul up to, but not including, its faculty of chochmah, because of the Divine light that is clothed in that faculty, as mentioned above. 10
The real truth, however, is that even in the case of a minor sin, the offender transgresses against the will of the Supreme One, blessed is He, and is completely sundered from His Unity and Oneness, blessed be He, even more than the sitra achara and the kelipah, called
 and than all things that are derived therefrom in this world, namely, the unclean cattle and beasts, and unclean birds, and the abominable insects and reptiles. To quote:
the gnat was [created] ahead of You [man],
 Sanhedrin 38a; Vayikra Rabbah 14. which means that even the gnat
which consumes but does not excrete 12
The symbol of extreme selfishness. and is the lowest kelipah and the most distant from holiness, which bestows benevolence even at the greatest distancM
precedes the sinful man in the descending gradation and flow of life from the will of the Supreme One, blessed is He. All the more so the other unclean living creatures, and even the fierce beasts, all of which do not deflect from their purpose but obey His command, blessed be He, even though they cannot perceive it
Cf. Megillah 3a. To quote further,
And the fear of you and the dread of you shall be upon every beast of the earth,
Genesis 9:2. eliciting the commentary of our Sages, of blessM
no evil beast defies a human being unless he appears to it like an animal.
 Sanhedrin 38b; i.e., debased by sin. While confronting the righteous, from whose face the Divine image never departs, the evil beasts are humbled before them, as is stated in the Zohar of Daniel in the lions
It is, therefore, clear that he who sins and transgresses against His will, blessed be He, even in a minor offense, is, at the time he commits it, more completely removed from the Supreme Holiness, nM
amely His Unity and Oneness, blessed be He, than all the unclean living creatures and abominable insects and reptiles which derive their sustenance from the sitra achara and the kelipah of
As for the principle that saving a life overrides certain prohibitions, 16
 Yoma 82a. and the circumstances when the law calls for the commission of a transgression so as to escape death 17
this is in accordance with the explanation of our Sages, of blessed memory, that
violate one Shabbat for him, that he may observe many Shabbats,
 Shabbat 151b; Yoma 85b. and not because of the relative lenity or gravity of the sins.
[This is supported by the fact that the violation of Shabbat is extremely grave and comparable with idolatry in relation to the law of animal slaughtering by one who is a habitual transgressor of any particular Jewish precept, as codified in Yoreh Deah, Sect. II, unlike the case of one whose particular willful sin is that of incest. 19
 law disqualifies one who openly desecrates Shabbat, or commits idolatry, from slaughtering animals for
 consumption, but not in the case of a person guilty of any other particular transgression, including incest. Nevertheless, when it is a question of saving a life, the prohibitions of Shabbat are suspended, but never those of incest. Rather, it is a Scriptural decree.] 20
Hence it is not a matter of lenity or gravity of the sins in question.
After the sinful act, however, if it belongs to the cateM
gory of sins the penalty for which is neither karet (spiritual extinction) nor death by Divine visitation, in which case the divine soul does not entirely perish and is not completely cut off from its root in the living G
d, except that through this sin its attachment to, and connection with, its root has been weakened somewhat
NOTE: According to the extent and specific nature of the blemish [thus caused] in the soul and in its roots in the upper spheres are the various so-called purifying processes and retriM
butions in Purgatory, or in this world
an appropriate retribution for each transgression and sin, in order to cleanse and remove the stain and blemish. Nor is the blemish always identical in the case of transgressions punishable by death or spiritual extinction ( karet ).
in that case his vitalizing animal soul which is clothed in the body, and also his body, return and rise from the sitra achara and kelipah and draw closer to the holiness of the divine soul that pervades them, which believes in One G
emains faithful to Him even at the time when the sin is committed, except that it is then in a state of veritable
 as it were, within the animal soul of the sitra achara which has caused the body to sin and has dragged it down with itself into the depths of Sheol, far down beneath the defilement of the sitra achara and kelipah of
What greater exile can there be than this,
[a plunge] from a high roof [to a deep pit]!
 For, as has been previously explained, 21M
Above, ch. 2. that the root and source of all Jewish souls is in the supreme wisdom, and He and His wisdom are one and the same
It is comparable, by way of example, to one who seizes the king
s head, drags it down, and dips his face in a privy full of filth, from which there is no greater outrage, even if he does it only for a moment. For the kelipot and sitra achara are called 22
Hebrew text should read
Isaiah 28:8. Comp. Guide 3:8. aM
This, then, is the meaning 1
The author returns to the theme begun in ch. 18. of the Scriptural text,
For it is exceedingly near to you do
Deuteronomy 30:14. For at any time and moment a person is capable and free to rid himself of the spirit of folly and forgetfulness 3
driving him to sins of commission;
 of the innate love of G
causing sins of omission. and to recollect and awaken his love of the One G
 is certainly latent in his heart, without any doubt.
This is the meaning of the words
Deuteronomy 30:14. Included therein is also fear, that is, the dread of separation in any way from His Unity and Oneness, blessed be He, even at the price of life itself and without reason and logic, but purely by virtue of one
All the more so where it involves merely the suppression of one
s appetites, which is easier than the pangs of death. This thing, i.e., repressing his evil M
inclination, is easier by far, both in the category of
turning away from evil
The apodotic clause is expanded later; cf. n. 9. even when it concerns a minor prohibition laid down by the Scribes, so as not to transgress against His will, blessed be He, since at the time of its commission he is thereby sundered from His Unity and Oneness just as much as committing actual idolatry. As for repenting afterward, he can do this regarding idolatry, too.
I will sin and repent afterward
 is not given an opportunity to do so.
Mishnah, Yoma 8:9. But this means that such a sinner is not granted the auspicious occasion to repent. If, however, he has seized the opportunity himself and has repented,
Nothing can stand in the way of repentance.
Jerusalem Talmud, Peah 1:1 (
in the way of repenters
); Comp. Kiddushin 40a.
Nonetheless every Jew is prepared and ready to suffer martyrdom for the sanctification of G
s Name and will not commit M
an idolatrous act, even temporarily, with the intention of repenting afterward. This is because of the divine light which is clothed in his soul, as explained above, 8
Ch. 19. which does not come within the realm of time at all, but transcends it, having rule and dominion over it, as is known.
Likewise in the category of
to bestir oneself like a lion with might and stoutheartedness against the [evil] nature which weighs down his body and casts sloth over him from the M
so-called element of
 in the animal soul, restraining him from zealously exerting his body with all kinds of effort and perseverance in the service of G
d entailing effort and toil, such as laboring in the Torah with deep concentration, as well as orally, so that his mouth shall not cease from study. To quote the Rabbis, of blessed memory,
One should always submit to the words of the Torah like the ox to the yoke and the ass to the load.
 Avodah Zarah 5b. So, too, in relation to devout prayM
er with the utmost intensity. Likewise with regard to serving G
d in money matters, such as the duty of charity and the like,
duties which involve coming to grips with the evil nature seeking means of deception to dissuade the person from dissipating his money and physical health. It is very easy for a person to restrain and subjugate his nature when he considers deeply that to conquer his nature in all the above, and more, and even to do the very opposite, is by far less painful than the pangs of death
d preserve us! Yet he would have accepted the pangs of death
lovingly and willingly, only not to be parted from His Unity and Oneness, blessed be He, even for a moment by an act of idolatry, G
All the more lovingly and willingly must he accept upon himself to cleave to Him forever. For by fulfilling His Will, blessed be He
by means of such service there will be revealed in it the innermost will of the Supreme One in a manner of
 and great revelation, without M
obscurity whatsoever, and when there is no
hiding of the Countenance
 of the Supernal Will, there is no separation whatsoever and nothing can have a separate and independent existence of its own.
Thus his soul, both the divine and vivifying, together with their garments, will be united in a perfect unity with the Supernal Will and the light of the En Sof, blessed is He, as has been explained above.
This union is eternal in the upper spheres, for He, blessed be He, and His will are above time, and so is His rM
evealed will, manifest in His word which is the Torah, eternal, as is written,
d shall stand forever,
His words are living and enduring
Liturgy, Morning Prayer. and
He will not alter or change His Law forever
From the famous hymn Yigdal on the Thirteen Principles of Faith, originally formulated by Maimonides, incorporated into the liturgy of the Ashkenazic and Sephardic rites.
However, here below, [the union] is within the limits of M
time, persisting only during such time when one is occupied in the study of Torah or in the performance of a commandment. For afterward, if he engages in anything else, he is here below separated from the Higher Unity. This is so when he occupies himself with altogether vain things which are utterly useless for the Divine service.
Nevertheless, should he later repent and return to the service of G
d, to Torah and prayer, and ask forgiveness of G
d for not having engaged in the Torah when he could have done so,M
d will pardon him. To quote the rabbis:
If one has transgressed against a positive precept but has repented, he is pardoned on the spot.
Therefore they instituted the blessing of
 to be recited three times daily 15
In the weekday Amidah. for the sin of neglecting the Torah, a sin which no one can escape each day. Similarly the daily burnt-offering 16
In the Sanctuary of old. used to bring atonement for neglect of the positive precepts.
This is not the same as sayiM
I will sin and repent afterward,
 unless at the time he is committing the sin he relies on subsequent repentance and sins because of it, as explained elsewhere.
In the light of the above, it will be understood why our teacher Moses, peace be upon him, in Deuteronomy commanded the generation that was to enter the Land of Israel to recite the Shema twice daily to acknowledge the Kingdom of Heaven with self-sacrifice, although he had promised them,
d will cast your dread and fear upon M
Deuteronomy 11:25. The reason is that the fulfillment of the Torah and its commandments is dependent on being constantly aware of one
s readiness to surrender one
s sake, so that this awareness be permanently fixed in one
s heart and not depart from one
s memory night and day. For in this way is one able to face one
s evil nature and vanquish it always, at any time or moment, as has been explained. 18
The recital of the Shema
which teaches the aM
cceptance of martyrdom for the sanctification of G
was instituted on the eve of the conquest of the Promised Land. Since a miraculous conquest was promised, this precept could not have been related to the imminent battle for the conquest of the Land, but was meant for all times, for the conquest of one
Truly this should be made known as a cardinal principle, that as with a victory over a physical obstacle, such as in the case of two individuals who are wrestling with M
each other, each striving to throw the other
if one is lazy and sluggish he will easily be defeated and thrown, even though he be stronger than the other, exactly so is it in the conquest of one
s evil nature; it is impossible to conquer it with laziness and heaviness, which originate in sadness and in a heart that is dulled like a stone, but rather with alacrity which derives from joy and from a heart that is free and cleansed from any trace of worry and sadness in the world.
As for what is written,
ry sadness there is profit,
Proverbs 14:23. which means that some profit and advantage would be derived from it, the phrase, on the contrary, indicates that sadness in itself has no virtue, except that some profit is derived and experienced from it, namely, the true joy in the L
d which follows from genuine anguish over one
s sins at propitious moments with bitterness of soul and a broken heart. For thereby the spirit of impurity and of the sitra achara is broken, as also the iron wall that separM
ates him from his Father in Heaven, as is commented in the Zohar on the verse,
A broken and a contrite heart, G
d, You will not disdain
Psalms 51:19. then will be fulfilled in him the preceding verses:
Let me hear joy and gladness
. Restore to me the joy of Your deliverance, and uphold me with a spirit of magnanimity.
This is the simple reason why the Arizal 4
See above, ch. 2, note 9. instituted the recital of this Psalm after the Midnight Prayer, 5
zot. before commencing study, in order to study with the true joy in G
d which succeeds remorse. For such joy has an excellence similar to that of a light emerging from the very darkness, as is written in the Zohar on the verse,
And I saw that wisdom surpasses folly, as the light surpasses darkness.
Ecclesiastes 2:13. The emphasis is on the words
 Note there, and it will suffice for him who understands.
Furthermore, Scripture states it explicitly:
ecause you did not serve the L
Quoted in Shaloh, Asarah Maamarot, Maamar 3:4. See Igrot Kodesh by the Lubavitcher Rebbe, vol. 19, p. 351.
and everyone is familiar with the commentary of the Arizal on this verse. 8
The following is sound counsel as to how to cleanse one
s heart of all sadness and of every trace of worry about mundane matters, even about children, health, and sustenance. Everyone is familiar with the statement of the Rabbis that
Just as one must recite a blessing for the good, [one must also recite a blessing for misfortune].
Mishnah, Berachot 9:5. In the Gemara it is explained that one should accept [misfortune] with joy, like the joy of a visible and obvious benefit, for
this is also for the good,
 except that it is not apparent and visible to mortal eyes because it stems from the
 which is higher than the
 the latter emanating from the letters vav and hey of the Name of Havaya, whereM
 represents the letters yud and hey. Hence the meaning of the verse,
Fortunate is the man whom You chastise, O L
 are blessings in disguise, originating in the
Therefore, the rabbis, of blessed memory, commented 12
 Yoma 23a. that it is to those who rejoice in their afflictions that the verse refers:
But they that love Him shall be as the sun goM
ing forth in its might.
Judges 5:31. For this is the joy of desiring the nearness of G
d more than anything in the life of this world, as is written,
For Your kindness is better than life
Psalms 63:4. and the nearness of G
d is infinitely stronger and more sublime in the
The concealment of His strength is there,
The Most High abides in secrecy.
Psalms 91:1. Therefore, [the man who accepts affliction with joy] merits [to sM
sun going forth in its might
in the World to Come, i.e., the sun emerging from its sheath in which it is enclosed in this world. 17
Cf. Nedarim 8b. But in the World to Come it will appear out of its covering, meaning that then the
 will be revealed and will shine and send forth light in a great and intense revelation to those who had taken refuge in Him in this world and had taken shelter under His
the shadow of wisdom ( chochmah ), i.e., in the sense of
 as differing from light and revealed goodness. Suffice it for him who understands.
As for the sadness which is connected with heavenly 18
I.e., failure in matters of the spirit. matters, one must seek ways and means of freeing oneself from it, to say nothing of the time of Divine service, when one must serve G
d with gladness and a joyful heart. But even if he is a man of commerce and worldly affairs, should there enter into him any melancholy or anxiety about heavenly matters during the time of his busineM
ss affairs, it is clearly a machination of evil impulse in order to lure him afterward into lusts, G
d forbid, as is known. For were it not so, whence would a genuine sadness, which is one that is derived from love or fear of G
d, come to him in the midst of his business affairs?
Thus, whether the melancholy enc
roaches on him during Divine service, in study or prayer, or not during Divine service, he should tell himself that now is not the time for genuine anxiety, not even for worry over serious transgressiM
d forbid. For, for this, one needs appointed times and a propitious occasion, with calmness of mind to reflect on the greatness of G
d, against Whom one has sinned, so that thereby one
s heart may truly be rent with sincere contrition.
It is explained elsewhere when this time should be, and it is there explained also that as soon as his heart has been broken during these specific occasions, he should forthwith completely remove the sorrow from his heart and believe with a perfect faith that G
removed his sin in His abundant forgiveness. This is the true joy in G
d which comes after the remorse, as mentioned above.
Should the sadness, however, not come from worry over sins, but from evil thoughts and desires that enter his mind
if they enter not during Divine service but while he is occupied with his own affairs and with mundane matters and the like, he should, on the contrary, be happy in his portion in that, though they enter his mind, he averts his mind from them in order to fulfiM
And you will not follow after your heart and after your eyes by which you go astray.
The verse does not speak of the righteous, to refer to them as
d forbid, but of benonim (intermediates) like him, in whose mind do enter erotic thoughts whether of an innocent nature
 when he averts his mind from them, he is fulfilling this injunction. Indeed, the Rabbis, of blessed memory, have said,
He who has passively abstainM
ed from committing a sin receives a reward as though he had performed a precept.
 Kiddushin 39b. Consequently, he should rejoice at his compliance with the injunction as when performing an actual positive precept.
On the contrary, such sadness is due to conceit in that he does not recognize his position. 4
As a benoni, not a tzaddik. Hence he is sad at heart because he has not attained the rank of a tzaddik, inasmuch as the righteous are certainly not troubled by such foolish thoughts. For had he recognM
ized his station, that he is very far from the rank of a tzaddik and would that he be a benoni and not a wicked person even for a single moment throughout his life
then, surely, this is the quality of the benonim and their service: To subdue the evil impulse and thought rising from the heart to the brain and completely to avert the mind therefrom, thrusting the temptation away with both hands, as has been explained earlier. 5
And with every thrust wherewith he expels it from his mind, the sitra acharaM
 down below is suppressed, and, since the
stimulus from below causes a stimulus from above,
 Zohar II:135b. the sitra achara above which soars like an eagle is also suppressed, in accordance with Scripture,
Though you exalt yourself as the eagle
from there I will bring you down, says the L
Thus the Zohar, Parashat Terumah [p. 128] extolls the great satisfaction before Him, blessed be He, when the sitra achara is subdued here below, for then the glory of the Holy One, blesM
sed is He, rises above all, more than by any praise, and this ascent is greater than all else, and so forth. 8
Cf. at length Zohar II:128b.
Therefore, no person should feel depressed, nor should his heart become exceedingly troubled, even though he be engaged all his days in this conflict, for perhaps because of this was he created and this is his service
constantly to subjugate the sitra achara.
It is concerning this that Job said, 9
 Bava Batra 16a. See above, beg. ch. 1.
You have created wicked men
not that they shall actually be wicked, G
d forbid, but that they shall share the temptations of the wicked in their thoughts and meditations alone and that they shall eternally wage war to avert their minds from them in order to subdue the sitra achara ; yet they would not be able to annihilate it completely, for that is accomplished by the tzaddikim.
For there are two kinds of gratification before Him, blessed be He: one, from the complete annihilation of the sitra achara and the conversion of bitter to sM
weet and of darkness to light by the tzaddikim ; the second, when the sitra achara is subdued while it is still at its strongest and most powerful and soars like an eagle, whence the L
rd brings her down through the effort of the benonim below.
This is indicated in the verse,
And make me delicacies such as I love.
The words (Genesis 27:4) spoken by Isaac to Esau are allegorically interpreted here according to Tikkunei Zohar. The word mataamim (delicacies) is in the plural to indicate two kinds of graM
tification, and the words are those of the Shechinah to her children, the community of Israel, as explained in the Tikkunim. The analogy is to material food, where there are two kinds of relishes: one of sweet and luscious foods, and the other of tart or sour articles of food which have been well spiced and garnished so that they are made into delicacies which revive the soul.
This is what is alluded to in the verse,
rd made everything for His sake; also the wicked for the day of evil,
 16:4. meaning that the wicked man shall repent of his evil and turn his evil into
 and light above, when the sitra achara is subdued and the glory of the Holy One, blessed is He, is brought forth on high.
Moreover, even in the case of things that are fully permissible, the more of his impulse that a man sacrifices, even if only for a while, with the intention of subduing the sitra achara in the left part
as, for example, when he wants to eat but postpones his meal for an hour or less, and during that tM
ime he occupies himself in the Torah, as is stated in the Gemara 12
 Shabbat 10a. that the fourth hour is the time when all men eat, but the sixth hour is the time when scholars eat, because they used to starve themselves for two hours with this intention, although after the meal, also, they studied all day;
so, too, if he restrains his mouth from uttering words that his heart longs to express concerning mundane matters; likewise with the thoughts of his mind, even in the least way, whereby the sitra achara is M
the glory and holiness of the Holy One, blessed is He, goes forth above to a great extent, and from this holiness issues a sublime holiness on man below to assist him with a great and powerful aid in serving Him, Who is blessed.
This is also what the Rabbis meant,
If a man consecrates himself in a small measure down below, he is sanctified much more from above,
 Yoma 39a. apart from his having fulfilled the positive commandment of the Torah,
Sanctify yourselves, and you shall be holyM
Leviticus 20:7. by dedicating himself [through abstemiousness] in permissible things.
you shall make yourselves holy,
The Hebrew word for
 i.e., separating from the unholy. that is to say, although in truth one is not holy and separated from the sitra achara, for it is at its strength and might, as at its birth, in the left part, yet one subdues his evil impulse and sanctifies himself
The imperative form used in the Pentateuch to express the commandments can be interpreted also in the simple future tense. Hence the commandments may be understood from the linguistic aspect as both a command and a promise of its fulfillment. that is to say, in the end one will be truly holy and separated from the sitra achara, by virtue of being sanctified in a great measure from above, and being helped to expel it from his heart little by little.
Even if there occur to him luM
stful imaginations or other extraneous thoughts during Divine service, in Torah or in devout prayer, he must not let his heart dwell on them but must immediately avert his mind from them.
Nor should he be foolish by attempting to sublimate the middot of the extraneous thought, as is known. For such things were meant only for tzaddikim, in whom extraneous thoughts do not occur of their own making, but those of others. But as for him whose extraneous thought is his own, from the aspect of evil that is in the left paM
rt of his heart, how can he raise it up when he himself is bound below?
Nevertheless he must not be downcast at heart and feel dejected and despicable during Divine service, which should be with great joy. On the contrary, he should draw fresh strength and intensify [his] effort with all his power to concentrate on the prayer with increased joy and gladness in the realization that the foreign thought that had invaded his heart comes from the kelipah in the left part, which, in the case of the benoni, wages war witM
h the divine soul within him.
For it is known that the way of combatants, as of wrestlers, is that when one is gaining the upper hand, the other likewise strives to prevail with all the resources of his strength. Therefore, when the divine soul exerts itself and summons its strength for prayer, the kelipah also gathers strength at such time to confuse her and topple her by means of a foreign thought of its own.
This refutes the error commonly held by people, who mistakenly deduce from the occurrence of the foreigM
n thought that this proves their prayer to be worthless, for if one prayed as is fitting and proper, no foreign thoughts would have occurred to him. What they say would be true if there were only one single soul, the same that prays as well as thinks and fancies the foreign thoughts.
The real truth, however, is that there are two souls, waging war one against the other in the person
s mind, each one wishing and desiring to rule over him and pervade his mind exclusively. Thus all thoughts of Torah and the fear ofM
 Heaven come from the divine soul, while all mundane matters come from the animal soul, except that the divine soul is clothed in it.
This is like the example of a person praying with devotion, while facing him there stands a wicked heathen who chats and speaks to him in order to confuse him. Surely the thing to do in such a case would be not to answer him good or evil, but rather to pretend to be deaf without hearing and to comply with the verse,
Do not answer a fool according to his folly, lest even you becomM
Similarly, he must answer nothing, nor engage in any argument and counterargument with the foreign thought, for he who wrestles with a filthy person is bound to become soiled himself. Rather should he adopt an attitude as if he neither knows nor hears the thoughts that have befallen him; he must remove them from his mind and strengthen still more the power of his concentration.
However, if he finds it hard to dismiss them from his mind, because they distract his mind with great M
intensity, then he should humble his spirit before G
d and supplicate Him in his thought to have compassion upon him in His abundant mercies, as a father who takes pity on his children who stem from his brain; 2
Cf. above, ch. 2. so may G
d have pity on his soul which is derived from Him Who is blessed and deliver it from the
Allusion to Psalms 124:5. for His sake He will do it, for verily
His people is a part of the L
Deuteronomy 32:9. Thus, by helping the divinM
d helps Himself, as it were.
There is yet an additional aspect that the benonim must contend with, namely, that occasionally and even frequently they experience a dullness of the heart, which becomes like a stone, and the person is unable, try as he might, to open his heart to the
service of the heart,
Also, at times, he is unable to wage war against the evil impulse, so as to sanctify himself in the things that are permissible, 2
. 27, where a limited form of abstemiousness is highly commended. because of the heaviness that is in his heart.
In this case, the advice given in the holy Zohar is, as the president of the Heavenly Academy said in Gan Eden :
A wooden beam that will not catch fire should be splintered
a body into which the light of the soul does not penetrate should be crushed
The reference to the
 is that the light of the soul and of the intellect does not illuminate to suM
ch an extent as to prevail over the coarseness of the body.
For although he understands and contemplates in his mind on the greatness of G
d, this is not apprehended and implanted in his mind to a degree that would enable him to prevail over the coarseness of the heart because of [the nature of] this coarseness and crassness, the cause being the arrogance of the kelipah, which exalts itself above the light of the holiness of the divine soul, obscuring and darkening the light thereof.
Therefore one must crush itM
 and cast it down to the ground, that is to say, by setting aside appointed times for humbling oneself and considering oneself despicable and contemptible, 4
A play on Psalms 15:4. Note the reinterpretation. as is written,
A broken heart, a broken spirit
Comp. Psalms 51:19.
this is the sitra achara, which is the very man himself in benonim (intermediates), in whose heart the vital soul which animates the body is in its native strength; hence it is the very man himself.
Whereas with regard to the dM
ivine soul within him it is said,
The soul which You have given within me is pure.
Morning Liturgy; Berachot 60b. Note the words
which You have given within me,
 implying that man himself is not [identified with] the pure soul
except in the case of tzaddikim, in whom the contrary is true, namely, that the
 i.e., the divine soul, is the man, while their body is called
Compare the statement of Hillel the Elder to his disciples, who, when goM
ing to eat, used to say that he was going to perform an act of kindness to the
lowly and poor creature,
 Vayikra Rabbah 34:3. by which he meant his body, which he regarded as if it were foreign to him. Therefore he used the expression that he was
performing an act of kindness
 toward it in giving it food, because he himself was nothing else but the divine soul, since it alone animated his body and flesh inasmuch as in the tzaddikim the evil that was in the vital soul pervading his blood and flesh, hM
ad been transformed into good and absorbed into the very holiness of the divine soul.
With a benoni, however, since the substance and essence of the vitalizing animal soul, which is derived from the sitra achara and pervades his blood and flesh, has not been transformed into good, it surely constitutes the man himself.
If so, he is removed from G
d with utmost remoteness, for the lusting drive in his animal soul is capable of lusting also after forbidden things which are contrary to His will, blessed be He, eveM
n though he does not crave their actual fulfillment, G
d forbid; yet they are not truly scorned by him as by the tzaddikim, as explained above [ch. 12]. In this he is inferior and more loathsome and abominable than unclean animals and insects and reptiles, as is mentioned above 9
Ch. 24. and as is written,
But I am a worm, and not a man
[Even when his divine soul gathers strength within him to arouse his love of G
d during prayer, this is not altogether genuine, since it is tranM
sient and vanishes after prayer, as has been discussed earlier, end of ch. 13.]
Especially so, if he calls to mind the contamination of his soul with the sin of youth, and the blemish he has wrought in the supernal worlds
where everything is timeless, and it is as if he had caused his blemish and defilement this very day, G
And although he had sincerely repented already, yet the essence of repentance is in the heart, and in the heart are found many distinctions and gradations, and everything is accoM
rding to what kind of a man he is and according to the time and place, as is known to the knowing.
Consequently now, at this time, when he regards himself and sees that
the light of the soul does not penetrate into him,
 it is evident that today his repentance has not been accepted, and his sins [still] separate him, or that it is desired to raise him to a more sublime level of repentance, coming more deeply from the heart. Therefore King David said,
And my sin is always before me.
nd even he who is innocent of the grievous sins of youth should set his heart to fulfill the counsel of the holy Zohar to be of the
masters of accounts,
Cf. Zohar III:178a. that is to say, he should keep a reckoning with his soul regarding all the thoughts, utterances, and actions that have come and gone since he came into being and until the present day, as to whether they all came from the direction of holiness or from the direction of impurity
these being all the thoughts, M
utterances, and actions that are not [dedicated] to G
d and His will and service, for this is the meaning of sitra achara, as has been explained above [ch. 6].
And it is known that every time a person thinks holy thoughts, he becomes at that time a
 for the hechalot (chambers) of holiness, whence these thoughts originate, and vice versa, becoming at that time an unclean
 for the hechalot of impurity, whence all impure thoughts originate. So, too, with speech and action.
 must earnestly remember that most of his dreams are vanity and affliction of the spirit, 13
See above, ch. 6. because his soul does not rise upward, as it is written,
Who may ascend the mountain of the L
rd? He who has clean hands and a pure heart.
Psalms 24:3, 4. But
those originating from the evil side, come and attach themselves to him and report to him in his dreams of mundane affairs
and often mock him and show him false things and torment him in his dreams,
 and so on, as stated in thM
e Zohar on Vayikra [p. 25a, b]. See it there discussed at length.
The longer he will reflect on these matters in his thoughts, delving deeply also into books, in order to break down his heart within him and render himself shamed and despised in his own eyes, as is written in the Scriptures, 15
Psalms 15:4; see above, note 4. so utterly despised that he despises his very life
the more he despises and degrades thereby the sitra achara, casting it down to the ground and humbling it from its haughtiness and prideM
 and self-exaltation, wherewith it exalts itself over the light of the holiness of the divine soul, obscuring its effulgence.
He must also thunder against it with a strong and raging voice in order to humble it, as the Rabbis state, 16
A person should always rouse the good impulse against the evil impulse, as it is written,
Rage, and do not sin.
Psalms 4:5. That is to say, one must rage against the animal soul, which is his evil impulse, 18
Elsewhere (e.g., Torah Or 38b) the aM
uthor does not identify the evil impulse with the animal soul, defining the former as the attributes of the latter. with stormy indignation in his mind, saying to it:
You are truly evil and wicked, abominable, loathsome, and disgraceful,
 and likewise with all the epithets by which our Sages, of blessed memory, have called it, 19
How long will you conceal the light of the En Sof, blessed is He, which pervades all the worlds; which was, is, and will be the same, including also this place wM
here I stand, just as the light of the En Sof, blessed is He, was alone before the world was created, without any change, as is written,
rd, have not changed,
Malachi 3:6. for He transcends time, and so forth? But you, who are repulsive, and so forth, deny the truth, which is plain to see, by physical sight, that everything in His presence is truly like nothing at all.
In this way he will help his divine soul to enlighten her eyes with the truth of the unity of the light of the En SofM
 with a perceptive vision and not merely by cognition alone, as it were, as is explained elsewhere that this is the core of the whole [Divine] service.
And the explanation is that in truth there is no substance whatsoever in the sitra achara, wherefore it is compared to darkness which has no substance whatsoever and consequently is banished in the presence of light. Similarly the sitra achara which, although it possesses abundant vitality wherewith to animate all impure animals and the souls of the nations of the M
world, and also the animal soul of the Jew, as has been explained, 21
Above, ch. 6. nevertheless has no vitality of its own, G
d forbid, but [derives it] from the realm of holiness, as has been explained above. 22
Ibid. Therefore it is completely nullified in the presence of holiness, as darkness is nullified before physical light, except that in regard to the holiness of the divine soul in man, the Holy One, blessed is He, has given [the animal soul] permission and ability to raise itself against [the diviM
ne soul] in order that man should be challenged to overcome it and to humble it by means of the humility and submission of his spirit and his abhorring in himself that which is despicable.
through the impulse from below comes an impulse from Above,
 to fulfill what is written,
From there I will bring you down, says the L
Obadiah 1:4. namely, depriving it of its dominion and power and withdrawing from it the strength and authority which had been given it to rise up against the light of thM
e holiness of the divine soul, whereupon it inevitably becomes nullified and is banished, just as darkness is nullified before physical light.
Indeed, we find this explicitly stated in the Torah in connection with the Spies who, at the outset declared,
For it is stronger than we
 Arachin 15a; Sotah 35a. The Hebrew word
 permits both interpretations. for they had no faith in G
s ability. But afterward they reverM
sed themselves and announced,
We will readily go up
Numbers 14:40. From where did their faith in G
s ability return to them? Our teacher Moses, peace unto him, had not meanwhile shown them any sign or wonder concerning this. He had only told them that the L
rd was angry with them and had sworn not to allow them to enter the Land. Why should this have influenced them, and of what avail was this to them, if they did not believe, Heaven forfend, in the L
s ability to subdue the thirty-onM
Cf. Joshua 12. for which reason they had no desire whatsoever to enter the Land?
But undoubtedly, since the Israelites themselves are
believers, the descendants of believers,
 except that the sitra achara
which is clothed in their bodies
had risen against the light of the holiness of their divine soul, in her impudent haughtiness and arrogance, without sense or reason
now, therefore, as soon as the L
rd had become angered against them and thundered angrily,
How long shall I bear witM
h this evil congregation
. Your carcasses shall fall in this wilderness
rd have spoken, I will surely do this to the entire evil congregation,
Numbers 14:27, 29, 35. their heart was humbled and broken within them when they heard these stern words, as is written,
And the people mourned greatly.
Ibid., v. 39. Consequently, the sitra achara toppled from its dominion, from its haughtiness and arrogance, leaving the Israelites to their inborn faith.
From the above, every person in wM
hose mind enter doubts as to [his] faith can deduce that they are nothing more than empty words of the sitra achara, which raises itself against his soul. But the Israelites themselves are believers
the descendants of believers.
Furthermore, the sitra achara itself entertains no doubts about faith, except that she has been given permission to confuse man with words of falsehood and deceit in order that he may acquire greater rewards, as the harlot seeks to seduce the king
s son with falsehood and deLsceit, with the king
s approval, as [in the parable] mentioned in the holy Zohar. 31
See above, ch. 9, n. 21.
text/plain;charset=utf-8
Part I; Likkutei Amarim 2/2
This also a person must resolve in his heart to fulfill the instruction of our Rabbis, of blessed memory,
And be humble of spirit before every person.
 Avot 4:10. This you must be in true sincerity, in the presence of any individual, even in the presence of the most worthless of worthless men. This accords with the instruction of our Sages,
Do not judge your fellow man until you have stood in his place.
 that causes him to sin, because his livelihood requires him to go to the market for the whole day and to be one of those who
sit at the [street] corners,
 where his eyes behold all the temptations; the eye sees and the heart desires, 3
Rashi, Numbers 15:39; Bamidbar Rabbah, 10:2. and his evil nature is kindled like a baker
s red-hot oven, as is written in Hosea,
He burns like a flaming fire
It is different, however, with him who goes but little to the marketplace andM
 who remains in his house for the greater part of the day; or even if he spends the whole day in the market but is possibly not so passionate by nature
for the evil inclination of all people is not the same: there is one whose nature
For more on this subject, see, e.g., Likkutei Torah, Vayikra 2d; Va
etchanan 5a. as is explained elsewhere.
In truth, however, even he whose nature is extremely passionate and whose livelihood obliges him to sit all day at the [street] corners has no excuse whatsoever forM
 his sins, and he is termed an utter evildoer ( rasha gamur ) because there is no dread of G
For he should have controlled himself and restrained the impulse of his desire in his heart because of the fear of G
d Who sees all actions, as has been explained above, 6
Chs. 12, 19. for the mind has supremacy over the heart by nature.
It is indeed a great and fierce struggle to break one
s passion, which burns like a fiery flame, through fear of G
d; it is like an actual test.
each person according to his place and rank in the service of G
d must weigh and examine his position as to whether he is serving G
d in a manner commensurate with the dimensions of such a fierce battle and test
Psalms 34:15. That of
 will follow later. as, for example, in the service of prayer with kavanah (devotion), pouring out his soul before G
d with his entire strength, to the point of exhaustion of the soul, 8
 Sifrei on Deuteronomy 6:5
literally, to the extent of
 the soul. while waging war against his body and animal soul within it which impede his devotion, a strenuous war to beat and grind them like dust, each day before the morning and evening prayers. Also during prayer he needs to exert himself, with the exertion of the spirit and of the flesh, as will be explained later at length. 9
Anyone who has not reached this standard of waging such strenuous war against his body has not yet mM
easured up to the quality and dimension of the war waged by one
s evil nature which burns like a fiery flame, that it be humbled and broken by dread of G
So, too, in the matter of Grace after meals and all benedictions, whether those connected with the partaking of food or with the performance of precepts, [to be recited] with kavanah, to say nothing of the kavanah of precepts
So, too, in the matter of one
s occupation in the study of the Torah, to learn much more than his innatM
e or accustomed desire, and inclination, by virtue of a strenuous struggle with his body.
For to study a fraction more than is one
s wont is but a small tussle which neither parallels nor bears comparison with the war of one
s evil impulse burning like fire, he is called utterly wicked ( rasha gamur ) if he does not conquer his impulse so that it be subdued and crushed before G
For, what difference is there between the category of
n are as reprehensible as sins of commission insofar as disobedience is concerned. Both are the command of the Holy King, the One and Only, blessed is He.
So, too, with the other commandments, especially in matters involving money, as the service of charity ( tzedakah ) and the like.
Even in the category of
turn away from evil,
 every intelligent person can discover within himself that he does not turn aside from evil completely and in every respect where a hard battle at a level such as described above is cM
alled for, or even on a lesser level than the aforementioned: for example, to stop in the middle of a pleasant gossip, or in the middle of a tale discrediting his fellow, even though it be a very small slur, and even though it be true, and even when the purpose is to exonerate oneself
as is known from what Rabbi Simeon said to his father, our saintly teacher,
I did not write it, but Judah the tailor wrote it,
 when his father replied,
Keep away from slander.
 [Note there, in the Gemara, beginning of ch.M
10 of Bava Batra.] 11
The same applies to very many similar things which occur frequently, especially with regard to sanctifying oneself in permissible things, an enactment based on the Biblical text,
Leviticus 19:2. and
Leviticus 20:7. Moreover,
Rabbinic enactments are even stricter than Biblical enactments,
 Eruvin 21b; Mishnah, Sanhedrin 11:3. Berachot 3b; Avodah Zarah 41a; See also Rosh Hashanah 19a; Taanit 17M
b; Yevamot 85b. and so forth.
But all these and similar ones are of the sins which a person tramples underfoot and has come to regard as permissible in consequence of repeated transgression, and so on. 15
In truth, however, if he is a scholar and upholds the Law of G
d and wishes to be close to G
d, his sin is very great and his guilt is increased manifold in that he does not wage war and does not overcome his impulse in a manner commensurate with the quality and nature of the intense baM
ttle mentioned above, than the guilt of the most worthless of worthless men of the corner-squatters who are removed from G
d and His Torah, whose guilt is not as heinous
in not restraining their impulse which burns like a fiery flame by means of the dread of G
d, Who knows and sees all their deeds
as the guilt of the person who is ever so close to G
d, His Torah, and His service. As the Rabbis, of blessed memory, said about Acher,
For he knew My glory
 Eyn Yaakov, Chagigah 15a. (Comp. HagaM
hot HaBach 4, ad loc.)
Therefore the Rabbis declared in regard to the illiterate that
deliberate infringements [of the Law] are regarded, in their case, as inadvertent acts.
Even if by prolonging the deep concentration on the aforementioned matters for an hour or two in order to acquire a humble spirit and a contrite heart, the individual will lapse into a profound dejection, he should not worry.
For although sadness stems from the realm of kelipat nogah and not fromM
 that of holiness, since in regard to holiness it is written,
Strength and gladness are in His place,
I Chronicles 16:27. and
the Divine Presence ( Shechinah ) abides only in joy
as is the case also in the study of halachah,
See Shabbat 30b. except that if the sadness comes from reflections about celestial [i.e., spiritual] things, it is derived from the realm of goodness that is in nogah
[hence the Arizal 3
See above, ch. 2, note 9. wrote that even worry about sins is only fiM
tting during confession 4
In the Prayer Before Retiring to Bed. but not during prayer and Torah study, which should be conducted with joy derived from the side of holiness, exclusively]
Nevertheless, the method of subduing the sitra achara is on the latter
s own ground, as the Rabbis of blessed memory have said,
From the forest itself is taken the axe wherewith to fell it,
 Sanhedrin 39b. and
With regard to this it is written,
In every sadness therM
Proverbs 14:23. the profit being the joy that follows the sadness, as will be explained later.
In truth, however, a contrite heart and the bitterness 8
The author makes a distinction between
 bordering on depression or melancholy) and
because of its remoteness from the light of the Divine Countenance and its being clothed in the sitra achara
are not called atzvut (dejection) in the sacred tongue, for atzvut implies M
that the heart is dull like a stone and is devoid of vitality. But in the case of merirut (bitterness) and a broken heart, the contrary is surely true
there is vitality in the heart fermenting agitation and bitterness, except that this vitality stems from the attribute of the holy gevurot (severity), whereas joy comes from the attribute of chasadim (kindness), for the heart is comprised of them both.
Thus it is sometimes necessary to awaken the attribute of the holy gevurot in order to ameliorate the stern judgmM
ents, arising from the animal soul and evil nature, when triumphing, Heaven forfend, over man. For the stern judgments can be sweetened only at their source. 9
See below, chs. 40 and 41. Therefore the Rabbis, of blessed memory, said that
a person should always rouse the good impulse,
 Berachot 5a. that is, whenever he perceives in his soul that he is in need of it.
But the propitious time, which is the time specifically fitting for the majority of people, is when one is in any case troubled by mundaM
ne worries, or, simply, without apparent cause. Then is the appropriate time to transform the sadness by becoming one of those
 mentioned earlier 11
Ch. 29. and to act on the counsel of the Rabbis that
[a person should] always rouse
 as has been mentioned above. Thereby will he rid himself of the dejection occasioned by mundane affairs.
Following this he will attain true joy when he will reflect in his heart and gain a double measure of comfort, in view of what has been said aboM
ve in truth, saying to himself:
Truly and without doubt I am far removed from G
d, and I am abominable and loathsome, and so on. Yet all this is myself alone, that is to say, the body with its vivifying soul. Yet, there is within me a veritable part of G
d, which is found even in the most worthless of the worthless, namely, the divine soul with a spark of veritable G
dliness which is clothed in it and animates it, except that it is, as it were, in [a state of] exile. Therefore, on the contrary, the furtherM
 I am separated from G
d, and the more contemptible and loathsome, the deeper in exile is my divine soul, and the more greatly is she to be pitied; therefore I shall make it my whole aim and desire to extricate her and liberate her from this exile, in order to return her
s house as in her youth,
Leviticus 22:13. before she was clothed in my body, when she was absorbed in His light, blessed be He, and completely united with Him. Now she will again be thus absorbed and united with Him, bM
lessed be He, if I will bend my whole aim toward the Torah and the commandments, to clothe therein all her ten faculties, as mentioned above, especially in the precept of prayer, to cry to the L
rd in her distress of exile in my despicable body, to liberate her from her prison, that she may attach herself to Him, blessed be He.
This is the essence of
repentance and good deeds,
Comp. Avot 4:11. the latter being the good deeds which one performs in order to restore the portion of the L
ource and Root of all the worlds.
And this shall be his service all his life in great joy, the joy of the soul in her release from the despised body and
returning to her Father
s house as in her youth,
 when engaged in Torah and prayer. Indeed, the Rabbis, of blessed memory, have said that one should be in a state of repentance throughout one
For there is no greater joy than the escape from exile and imprisonment, as in the example of the king
s son who was kept in captivitM
y, turning the millstone in prison and becoming covered with filth; then he is liberated and he returns to his father
And although the body is still in its contemptible and abominable state
it is referred to in the Zohar as
the skin of the serpent
inasmuch as the essence and substance of the animal soul have not converted to good, so as to merge into holiness, nevertheless his soul will become more precious in his eyes than the despised body, and he will rejoice in her joy and not confouM
nd and confuse the joy of the soul with the misery of the body. 15
This [release of the soul from her exile in the body] is in the nature of the Exodus from Egypt, in connection with which it is written,
The people had fled.
Exodus 14:5. At first sight it is strange that it should have happened in this way. For had Pharaoh been requested to liberate them forever, would he not have been compelled to let them go?
But because the evil in the souls of the Israelites was still in its M
strength in the left part
for not until the Giving of the Torah did their impurity cease 17
yet their aim and desire was to free their divine souls from the exile of the sitra achara, which is the
defilement of Egypt,
 and cleave to Him, blessed be He, as is written,
rd is my strength and my fortress and my refuge in the day of affliction
My high tower and my refuge
lam. [so, too, was the physical exodus from Egypt in a manner of escape].
Hence in the time to come, when the L
rd will remove the spirit of impurity from the earth, it is written of it,
[You shall not go out in haste], nor go by flight, for the L
rd will go before you
The quality of this repentance will be stronger and more intense, from the depth of the heart, and likewise the joy of the soul will be with an added measure of light and joy, when he will reflect in his heart withM
 knowledge and understanding to console himself from his distress and sorrow, saying, as above:
Truly and without a doubt
but it was not I who created myself. Why, then, has G
d done such a thing, to cause a portion of His light, blessed be He, which fills and encompasses all worlds, and before Whom everything is of no account, to descend and to be clothed in a
 and in a fetid drop? It cannot be otherwise than that this descent is for the purpose of an ascent
d the whole vital animal soul, which is of the kelipat nogah and all her
 namely her faculties of thought, speech, and action, through their being enclothed in the act, speech, and thought of the Torah.
 [As for the meaning of this ascent
how this is the ultimate purpose of the creation of the world
it will be later explained at length.] 22
If this is so, there is one thing for me to do, and this will be my sole aim all the days of my earthly life, to fully occupy therM
ein the life of my spirit and soul, as is written,
Psalms 25:1. that is to say, to bind my thought and speech with His thought and speech, blessed be He, which are the very laws which have been set before us, and likewise my action
in the performance of the commandments.
For this reason the Torah is described as
Psalms 19:8. i.e., [restoring it] to its source and root. Concerning this it is written,
The precepts of the L
ight, rejoicing the heart.
Acting on the suggestion mentioned above
s body with scorn and contempt and finding joy only in the joy of the soul alone
is a direct and easy way to attain the fulfillment of the commandment
You shall love your fellow as yourself
Leviticus 19:18. toward every soul of Israel, both great and small.
For, whereas one despises and loathes one
s body, while as for the soul and spirit, who can know their greatness and excellM
ence in their root and source in the living G
d? Being, moreover, all of a kind and all having one Father
therefore, all Israelites are called real brothers by virtue of the source of their souls in the One G
d; only the bodies are separated. Hence in the case of those who give major consideration to their bodies while regarding their souls as of secondary importance, there can be no true love and brotherhood among them, but only [a love] which is dependent on a [transitory] thing. 2
hat Hillel the Elder meant when he said in regard to the fulfillment of this commandment,
This is the whole Torah, while the rest is but commentary,
 Shabbat 31a. and so on. For the basis and root of the entire Torah are to raise and exalt the soul high above the body, reaching to the Source and Root of all the worlds, and also to bring down the Light of the En Sof, blessed is He, upon the community of Israel, as will be explained later, 4
Ch. 41. i.e., into the fountainhead of the souls of all IsraelM
 Zohar II:135a. This is impossible if there is, G
d forbid, disunity among the souls, for the Holy One, blessed is He, does not dwell in an imperfect place, 6
 Zohar I:216b. as we pray,
Bless us, our Father, all of us as one, with the light of Your Countenance,
Liturgy, Amidah. as has been explained at great length elsewhere.
As for the Talmudic statement 8
 Shevuot 30a. to the effect that one who sees his friend sinning should hate him and should tell his teM
acher to hate him also, this applies to a companion in Torah and precepts, having already applied to him the injunction,
You shall repeatedly rebuke your friend ( amitecha ),
Leviticus 19:17. meaning
He who is with you in Torah and precepts,
Hearot, p. 36. and who, nevertheless, has not repented of his sin, as stated in Sefer Charedim. 11
By Rabbi Eliezer Azkari (16th century).
But as for the person who is not one
and is not on intimate terms with him, Hillel the Elder said,
Be of the disciples of Aaron, loving peace and pursuing peace, loving the creatures and drawing them near to the Torah.
 Avot 1:12. This means that even in the case of those who are removed from G
s Torah and His service and are therefore classified simply as
 one must attract them with strong cords of love, perchance one might succeed in drawing them near to the Torah and Divine service. Even if one fails, one has not fM
orfeited the merit of the precept of neighborly love.
Even with regard to those who are close to him, and whom he has rebuked, yet they had not repented of their sins, when he is enjoined to hate them, there still remains the duty to love them also, and both are right: hatred because of the wickedness in them, and love on account of the aspect of the hidden good in them, which is the Divine spark in them, which animates their divine soul. He should also awaken pity in his heart for [the divine soul], for she is heM
ld captive, as it were, in the evil of the sitra achara that triumphs over her in wicked people. Compassion destroys hatred and awakens love, as is known from the [interpretation of the] text,
To [the house of] Jacob who redeemed Abraham.
Isaiah 29:22. See Torah Or 51a-b.
[As for King David, peace unto him, who said,
I hate them with a consummate hatred,
Psalms 139:22. he was referring to [Jewish] heretics and atheists who have no portion in the G
d of Israel, as stated in the Talmud, TraM
ctate Shabbat, beginning of ch. 16.]
This, also, will be the true joy of the soul, especially when one recognizes, at appropriate times, that one needs to purify and illuminate one
s soul with gladness of the heart. Let him then concentrate his mind and envisage in his intelligence and understanding the subject of His true Unity, blessed be He: how He permeates all worlds, both upper and lower, and even this world is filled with His glory, and how everything is of no reality whatsoever in His preM
sence, and He is One Alone in the upper and lower realms, as He was One Alone before the six days of Creation and also in the space wherein this world was created, the heavens and earth, and all their host
He alone filled this space; and now also this is so, being One Alone without any change whatsoever.
For all things created are nullified besides Him in their very existence, as are nullified the letters of speech and thought within their source and root, namely, the essence and substance of the soul, which areM
 its ten faculties, chochmah, binah, daat, and so on, wherein the element of letters is not yet found prior to their embodiment in the garment of thought [as has been explained at length in chs. 20 and 21, note there], and as is explained elsewhere by means of an illustration from nature, namely, the nullification of the sun
s radiation and light at their source, the orb of the sun in the sky. For surely its radiance and light glow and spread forth there, too, and even more strongly than in the space of the univeM
rse, but there [in the sun] the light is nullified within its source, as though it were nonextant at all.
Exactly so, figuratively speaking, is the world and all that fills it dissolved out of existence in relation to its source, which is the light of the En Sof, blessed is He, as is there explained at length.
When one will deeply contemplate this, his heart will be gladdened and his soul will rejoice even with joy and singing, with all heart and soul and might, in [the intensity of] this faith which is tremendouM
s, since this is the [experience of the] very proximity of G
d, and it is the whole [purpose] of man and the goal of his creation, as well as of the creation of all the worlds, both upper and lower, that He may have an abode here below, as will later be explained at length. 1
Behold, how great is the joy of a common and lowly man when he is brought near to a king of flesh and blood, who accepts his hospitality and lodges under his roof! How infinitely more so is the [joy in the] abiding nearness of thM
e Supreme King of kings, the Holy One, blessed is He. And so it is written,
For who is this that engaged his heart to approach Me? says the L
For this reason it was instituted to offer praise and thanks to His Name, blessed be He, each morning, and to say,
Fortunate are we! How good is our portion, how pleasant our lot, and how beautiful our heritage!
Liturgy, Morning Prayer; introduction to first Shema. In other words, just as a person rejoices and is happy when an inheM
ritance of an immense fortune, for which he had not toiled, falls to him, how infinitely more should we rejoice over our heritage that our fathers have bequeathed to us, namely, the true Unity of G
d: that even down here on earth there is naught else besides Him alone, and this is His abode in the lower worlds.
This is what our rabbis, of blessed memory said, 4
Six hundred and thirteen commandments were given to Israel
. Came Habakkuk and based them [all] on a single one, as it is written,
The righteous shall live by his faith,
Habakkuk 2:4. that is to say, as if there had been no more than one commandment, namely, faith alone. For by faith alone will he come to fulfill all the 613 commandments.
In other words, when his heart will exult and rejoice in his faith in G
s Unity, in perfect joy, as though he had but this one commandment, and it alone were the ultimate purpose of his creation and that of all the worlds
then with the force and vitality of his soul which are generateM
d by this great joy, his soul will ascend ever higher above all internal and external obstacles which hinder his fulfillment of all the 613 commandments.
This is the meaning of the words
shall live by his faith,
 with the emphasis on shall live, as at the Resurrection of the Dead, by way of example; so will his soul revive with this great joy. This is a doubled and redoubled joy, for apart from the joy of the soul apprehending the nearness of G
d and His dwelling with him, he will doubly rejoice with the joM
d and the tremendous gratification rendered to Him by virtue of his faith, whereby the sitra achara is verily subdued and darkness is changed into light, i.e., the darkness of the kelipot of this corporeal world, which obscure and conceal His light, blessed be He, until the End, as is written,
He sets an end to darkness
Job 28:3. [which refers to the end of days, when the spirit of impurity will be banished from the earth, 7
Zechariah 13:2. and the glory of the L
rd will be revealed, and toM
gether all flesh will see; 8
Isaiah 40:5. as will be explained later 9
This is particularly so in the Diaspora, where the atmosphere is unclean and filled with kelipot and sitra achara. For there is no joy before Him, blessed be He, like the light and joy of the particular excellence of light that comes out of darkness.
This is the meaning of the verse,
Let Israel rejoice in its Maker,
Psalms 149:2. that is to say that everyone who is of the seed of Israel should rejoice and be haM
d, Who is pleased and glad to dwell in the lower spheres, which are of the order of physical Asiyah.
That is why the Psalmist uses the plural osav [
], referring to the corporeal world which is full of kelipot and the sitra achara and is called
mountains of separation.
 And these are transmuted to light and become a
 for His Unity, blessed be He, by means of this faith.
It is well known that the Patriarchs were truly the
 Cf. above, ch. 18, note 3. For throughout their lives they never for a moment ceased from binding their mind and soul to the L
rd of the universe, with the aforementioned absolute surrender to His Unity, blessed be He.
Likewise were all the Prophets after them, each according to the station of his soul and the degree of his apprehension, the rank of our teacM
her Moses, peace to him, surpassed them all, for concerning him it was said,
The Shechinah speaks out of Moses
 Zohar III:232a; cf. also Zohar III:7a. Something of this [union] the Israelites experienced at Mount Sinai, but they could not endure it, as the rabbis say 3
 Shabbat 88b. that at each [Divine] utterance their souls took flight
, which is an indication of the extinction of their existence, of which we spoke above.
d at once commanded that a Sanctuary be made for HM
im, with the Holy of Holies for the presence of His Shechinah, which is the revelation of His Unity, blessed be He, as will be explained later. 4
But since the Temple was destroyed, the Holy One, blessed is He, has no sanctuary or established place for His habitation, that is, for His Unity, blessed be He, other than the
four cubits of halachah,
 Berachot 8a. which is His will, blessed be He, and His wisdom, as embodied in the laws which have been set out for us. Therefore, after contemplatinM
g deeply on the subject of this self-nullification, discussed above, according to his capacity, let the person reflect in his heart as follows:
Inasmuch as my intelligence and the root of my soul are of too limited a capacity to constitute a chariot and abode for His Unity, blessed be He, in perfect truth, since my mind cannot at all conceive and apprehend Him with any manner or degree of apprehension in the world, nor even an iota of the apprehension of the Patriarchs and Prophets
if this be so, I shall make M
for Him a tabernacle and habitation by engaging in the study of the Torah, as my time permits, at appointed times by day and by night, in accordance with the law which was given to each individual in the Laws Concerning the Study of the Torah, and as the Rabbis stated,
Even one chapter in the morning
In this way his heart will be gladdened and he will rejoice and offer praise and thanks for his portion, with a joyous and happy heart, that he has merited toM
 act as host to the Almighty twice daily, to the limit of his available time, and according to the capacity which has been generously bestowed upon him by G
d will lavish on him in yet a fuller measure, then
He who has clean hands will increase his effort
 Kiddushin 40a; Zohar I:28a. And even the remainder of the day, when he is engaged in commerce, he will provide a dwelling for Him, blessed be He, through the M
giving of charity out of the proceeds of his labor, which is one of the Divine qualities,
As He is compassionate
so must you be compassionate.
 Shabbat 133b. and as written in the Tikkunim that
Kindness is the right hand.
 Tikkunei Zohar, Introduction 17a.
And even though he distributes no more than a fifth part, this fifth carries the other four parts with it up to G
d to provide a dwelling for Him, blessed be He, as is known from the Rabbinic statement that the commandment ofM
 charity is balanced against all the sacrifices. 11
 Sukkah 49b; Bava Batra 9a. And through the sacrifices all living creatures were elevated to G
d through the offering of one beast, all plants through that of one-tenth of a measure of fine meal mingled with oil, and so on. Apart from this, at the time of study and prayer, there ascends to G
d everything one has eaten and drunk and enjoyed of the other four parts for the health of the body, as will be explained later.
All the abovementioned particulars regM
arding the diverse joys of the soul do not preclude the person from considering himself shameful and loathsome, or from having a contrite heart and humble spirit, at the very time of the joy. For the sense of shame, and so on, is occasioned by the aspect of the body and animal soul, while his joy comes from the aspect of the divine soul and the spark of G
dliness that is clothed therein and animates it, as has been discussed above [ch. 31].
After this manner it is stated in the Zohar,
Weeping is lodged in oneM
 side of my heart, and joy is lodged in the other.
 Zohar II:255a; III:75a.
Let us elucidate further the term
Cf. above, beg. ch. 17. Let us also understand, in a very small measure, the purpose of the creation of benonim (intermediates) and the descent of their souls into this world, to be clothed within the animal soul which is derived from the kelipah and sitra achara. Since they will not be able to banish her [the animal soul] throughout their lives, nor to dislodgM
e her from her place in the left part of the heart so that none of her impure fancies should rise to the brain, inasmuch as the very essence of the animal soul derived from the kelipah remains [in the benonim ] in her full strength and might as at birth, except that her
 do not invest their bodies, as discussed above 2
if so, why have their souls descended into this world to labor in vain, G
d forbid, to wage war throughout their lives against the [evil] nature which they cannot vanquiM
But let this be their solace, to comfort them doubly and helpfully, and to gladden their heart in G
d, Who dwells with them in their Torah and [Divine] service:
To quote, by way of preface, the comment of the Yenuka [ Zohar, Parashat Balak 3
 Zohar III:187a. ] on the verse,
s eyes are in his head
Ecclesiastes 2:14. :
Where else are a man
But the interpretation of the verse certainly is as follows: We have learned that a man must not walk four cubits bareheaded. TM
he reason is that the Shechinah rests on his head, and a wise man
s eyes and everything he possesses are
 i.e., in Him Who rests and abides above his head; and if his eyes are there, he must know that the light which shines above his head needs oil, for the body of a man is a wick, and the light is kindled above it. And King Solomon cried, saying,
Let there be no lack of oil above your head.
Ecclesiastes 9:8. For the light on a man
s head must have oil, meaning good deeds, and this M
is the meaning of the phrase,
s eyes are in his head.
 The quotation ends here.
The explanation of this figure, whereby the light of the Shechinah is compared to the flame of a lamp which produces no light nor clings to the wick without oil, and likewise the Shechinah does not rest on a man
s body, which is likened to a wick, except through good deeds alone, and it is not sufficient that his soul ( neshamah ), which is a part of G
dliness from Above, should act for him as oil to the wickM
is clear and understandable to every intelligent person. It is that the neshamah of a person
even if he be a perfect tzaddik serving G
d with fear and love of delights 6
Cf. above, chs. 9, 14.
does not, nevertheless, completely dissolve itself out of existence so as to be truly nullified and absorbed into the light of G
d to the extent of becoming one and the same absolutely, but the person remains an entity apart, one who fears G
d and loves Him. It is different, however, with the commandments andM
 good deeds, which are His will, blessed be He. His will, blessed be He, is the source of life for all the worlds and creatures, flowing down to them through many contractions ( tzimtzumim ) and the concealment of the Countenance of the will of the Supreme One, blessed is He, and the recession of the levels, until it was made possible for creatures to come into being ex nihilo, separate beings that should not lose their identity, as discussed above. 7
Chs. 20, 21, 22. The commandments, however, are different in M
that they are His innermost will, blessed be He, without any concealment of the Countenance whatsoever; the vitality that is in them [therefore] is in no way a separate, independent thing, but is united and absorbed in His will, blessed be He, and they become truly one with a perfect union.
Now, the meaning of the
 of the Shechinah is the revelation of His G
dliness, blessed be He, and of the light of the En Sof, blessed is He, in any thing. That is to say that such thing merges into the light ofM
d, and its reality is completely dissolved in Him; only then does the One G
d abide and manifest Himself in it. But any thing whose reality is not completely nullified in Him, the light of G
d does not abide nor manifest itself therein, even if one be a perfect tzaddik who cleaves to Him with abundant love, 8
Above, ch. 9. since no thought can truly apprehend Him at all. For the truth of
Jeremiah 10:10. is His Unity and Oneness
that He is One Alone and there is M
no reality whatsoever apart from Him. 10
Hence the person who loves [G
d] and [ ipso facto ] exists [apart] and is not null and void
cannot by his thought apprehend Him at all; and the light of G
d cannot abide and reveal itself in him, except through the fulfillment of the commandments which constitute in reality His will and wisdom, blessed be He, without any concealment of Countenance.
NOTE: This accords with the comment and explanation which I heard from my teacher, peace to him, on a paM
ssage in Etz Chaim stating that the light of the En Sof, blessed is He, does not become unified even in the world of Atzilut unless it clothes itself first in the sefirah of chochmah
the reason being that the En Sof, blessed is He, is the true One Who is One Alone and apart from Whom there is nothing, and this is the level of chochmah, and so on.
Therefore, when a person occupies himself in the Torah, his neshamah, which is his divine soul, with her two innermost garments only, namely the power of speech and thM
ought, are absorbed in the Divine light of the En Sof, blessed is He, and are united with it in a perfect union. This constitutes the resting of the Shechinah on his divine soul, as the Rabbis stated,
Even if one person sedulously occupies himself with the Torah, the Shechinah is with him.
However, in order to draw the light and effulgence of the Shechinah also over his body and animal soul, i.e., on the vital spirit clothed in the physical body, he needs to fulfill the practical commandmM
ents which are performed by the body itself. For then the very energy of the body itself which is engaged in this action is absorbed in the Divine light and in His will and is united with Him in a perfect union. This is the third garment of the divine soul.
Thereby also the energy of the vital spirit in the physical body, originating in the kelipat nogah, is transformed from evil to good and is actually absorbed into holiness like the divine soul itself, since it is this [animal soul] that carries out and performsM
 the act of the commandment, because without it the divine soul could not have been acting through the body at all, for it is spiritual while the body is material and coarse. The intermediary linking them is the vital animal soul, which is clothed in the human blood, in the heart, and in all the body.
And although the essence and substance of the animal soul in his heart, namely its evil dispositions, have not yet been absorbed into holiness, nevertheless since they have submitted to holiness and, albeit unwillingM
 and agree and are reconciled to perform the commandment under the preponderance of the divine soul in his brain which rules the heart, and, in the meantime, these [evil dispositions] are in a state of exile or slumber, as it were, as discussed above 12
therefore, this is no obstacle to the suffusion of the Shechinah over the human body at such time.
Thus the energy of the vital soul that is embodied in the performance of the commandment is actually absorbed into the Divine lighM
t and is united with it in a perfect union, thereby illuminating the totality of the vital soul throughout the body, and also the physical body itself in a manner of
encompassing from above,
 from head to foot. This is what is meant by the phrase,
the Shechinah rests on his head; 13
See above, pp. 157 and 159. the word
 indicates this. Similarly,
On every gathering of ten [Jews] the Shechinah rests.
Clearly, any such diffusion of the light of the Shechinah, that is, tM
he revelation of the light of the En Sof, blessed is He, cannot be termed mutability in Him, G
d forbid, nor multiplicity. Witness the passage in Sanhedrin, 15
Ibid. where a heretic said to Rabban Gamliel:
You say that on every gathering of ten [Jews] the Shechinah rests. How many Divine Presences have you, then?
 And he replied to him with an example of the light of the sun which enters through many windows
. The intelligent man will understand.
It is a well-known Rabbinic statement thM
at the purpose of the creation of this world is that the Holy One, blessed is He, desired to have an abode in the lower worlds. 1
 Midrash Tanchuma, Nasso 16.
But surely with Him the distinction of
 has no validity, for He pervades all worlds equally.
The explanation of the matter, however, is as follows: Before the world was created, He was One Alone, one and Unique, ruling all space in which He created the universe. It is still the same now insofar as He is concerned. For the changM
e relates only to those who receive His life-force and light, blessed be He, which they receive through many
 which conceal and obscure His light, blessed be He, as is written,
For no man shall see Me and live,
Exodus 33:20. and, as our Rabbis, of blessed memory, have explained it, that even angels, who are called Chayot, 3
An interpretation of the word
 Sif-rei, end of Parashat Behaalotcha ; Bamidbar Rabbah, end of Parashat Nasso.
This is the concept of M
the hishtalshelut (downward gradation) of the worlds and their descent, degree by degree, through a multitude of
 which screen the light and life that emanate from Him, until there was created this material and gross world, the lowest in degree, than which there is none lower in the aspect of concealment of His light, blessed be He; [a world of] doubled and redoubled darkness, so much so that it is full of kelipot and the sitra achara which actually oppose G
I am, and there is nothing M
Isaiah 47:8, 10; Zephaniah 2:15.
Clearly, the purpose of the hishtalshelut of the worlds and their descent, degree by degree, is not for the sake of the higher worlds, because for them this is a descent from the light of His Countenance, blessed be He. But the ultimate purpose [of creation] is this lowest world, for such was His will, blessed be He, that He shall have satisfaction when the sitra achara is subdued and the darkness is turned to light, so that the Divine light of the En Sof, M
blessed is He, shall shine forth in the place of the darkness and sitra achara throughout this world, all the more strongly and intensely, with the excellence of light emerging from darkness, than its effulgence in the higher worlds, where it shines through
 and in concealment of the Countenance, which screen and conceal the light of the En Sof, blessed is He, in order that they should not dissolve out of existence.
For this purpose, the Holy One, blessed is He, gave to Israel the Torah which is callM
 Shir Hashirim Rabbah 2:10; Zohar II:58a; III:269a; cf. Zevachim 116a. as the Rabbis, of blessed memory, have said 7
 Sanhedrin 100b. that the Almighty puts strength into the righteous in order that they may receive their reward in the hereafter, without being nullified in their very existence, in the Divine light that will be revealed to them in the hereafter without any cloak, as is written,
Your teacher shall no longer be concealed from you [literally: He will not coM
nceal Himself from you with robe and garment]
but your eyes shall see your Teacher.
Isaiah 30:20. It is also written,
For they shall see eye to eye
You shall no longer have the sun for light by day
for the Lord shall be to you for an everlasting light
It is well known that the Messianic Era, and especially the time of the Resurrection of the Dead, is the fulfillment and culmination of the creation of the world, for which purpose it was oriM
NOTE: The receiving of the reward is essentially in the seventh millennium, as is stated in Likkutei Torah of the Arizal. 11
See above, ch. 2, note 9.
Something of this revelation has already been experienced on earth, at the time of the Giving of the Torah, as is written,
You have been shown to know that the L
d; there is none else aside from Him
 verily with physical vision, as is written,
And all the people saw the thundeM
they saw what is [normally] heard.
 Mechilta, on the verse. And the Rabbis, of blessed memory, explained,
They looked eastward and heard the speech issuing forth:
 etc., and so [turning] toward the four points of the compass, and upward and downward,
 as is also explained in the Tikkunim that
There was no place from which He did not speak to them
This was so because of the revelation of His will, blessed be He, in the DeM
calogue constituting the epitome of the whole Torah, 15
Rashi, Exodus 24:12; Zohar II:90b. which is His innermost will, blessed be He, and His wisdom, wherein there is no concealment of the Countenance at all, as is written,
For by the light of Your Countenance You gave us the Torah of life.
Liturgy, Amidah Prayer. Therefore they [the Israelites at Sinai] repeatedly expired out of existence, as the Rabbis have taught 17
 Shabbat 88b. that at each [Divine] utterance their souls took flight
e Holy One, blessed is He, restored it to them with the dew with which He will revive the dead. This is the dew of the Torah which is called
 as the Rabbis have said,
Everyone who occupies himself with the Torah is revived by the dew of the Torah
Later, however, the sin [of the Golden Calf] caused both them and the world to become gross again
until the end of days, when the dross of the body and of the world will be purified, and they will be able to apprehend the reveaM
led Divine light which will shine forth to Israel by means of the Torah, called
 And, as a result of the overflow of the illumination on Israel, the darkness of the gentiles will also be lit up, as is written,
And the nations shall walk by your light
House of Jacob, come, let us walk in the light of the L
And the glory of the L
rd will be revealed, and together all flesh will see
holes of the rocks, and into the clefts of the boulders, for fear of the L
rd and for the glory of His majesty.
Isaiah 2:21. And as we pray,
Reveal Yourself in the majesty of Your glorious might over all the inhabitants of Your terrestrial world
Liturgy, Amidah, High Holidays.
This culminating fulfillment of the Messianic Era and of the Resurrection of the Dead, which is the revelation of the light of the En Sof, blessed is He, in this material world, depends on our actioM
ns and service throughout the duration of the galut.
For what causes the reward of a commandment is the commandment itself, 1
See Avot 4:2. because by virtue of performing it the person suffuses a flood of light of the En Sof, blessed is He, from above downward, to be clothed in the corporeality of the world in something that was previously under the dominion of the kelipat nogah, from which it had received its vitality. These are all those things that are [ritually] clean and permissible, wherewith the preceptM
 of action is performed, viz., parchment used in the tefillin, mezuzah, and Torah scroll, as taught by the Rabbis 2
 Shabbat 28b; 108a. that nothing is fitting for a sacred purpose which is not clean and permissible for consumption; similarly an etrog which is not orlah ;
NOTE: For orlah is one of the three completely impure kelipot that can never ascend [into holiness], as explained in Etz Chaim. Similarly, the performance of any precept involving a transgression, G
so, too, money given to charityM
 which had not been dishonestly acquired; and similarly with other things.
Thus, when a person performs the Divine commandment and will, by means of these [
 things], the vitality that is in them ascends and is dissolved and absorbed into the light of the En Sof, blessed is He, which is His will, blessed be He, that is clothed in them, since therein there is no concealment of Countenance whatsoever to obscure His light, blessed be He.
In like manner, the energy of the vital animal soul which is in the oM
rgans of the body of the person performing the commandment is also clothed in this performance, and it rises from the kelipah and is absorbed into the holiness of the precept, which is His will, blessed be He, and is dissolved into the light of the En Sof, blessed is He.
Likewise in regard to the commandment of Torah study and the recital of Shema and Prayer, and similar precepts, although they do not involve physical action in the strict sense, such as would be dominated by the kelipat nogah. Nevertheless it has M
been established that meditation cannot take the place of speech 3
 Berachot 20b. Shulchan Aruch, Orach Chaim 62:3. and that a person does not fulfill the commandment until he has uttered [the words] with his lips. And it has been established that the articulation by the lips is deemed as
 Bava Metzia 90b; Sanhedrin 65a. For the divine soul cannot express itself through the lips and mouth and tongue and teeth, which are all corporeal, except through the agency of the vital animal soul, which iM
s clothed in the organs of the physical body. Hence the more strength one puts into his speech, the more of the vital soul
s energy does he introduce and invest into those words.
This is the meaning of the verse,
All my bones shall declare
Psalms 35:10. This also is what the Rabbis meant when they said,
If the Torah reposes in all the 248 organs, it will be preserved; but if not, it will not be preserved.
 Eruvin 54a. For forgetfulness comes from the kelipah 7
 Zohar I:193b; Pardes, M
s.v. Shikchah ; Rabbi Chaim Vital, Shaar Hamitzvot, beg. of Va
etchanan. of the body and vital animal soul, which are of the kelipat nogah that is sometimes absorbed into holiness, which is accomplished when one weakens their power and transfers all their strength into the holiness of the Torah or Prayer.
Furthermore, the vital soul
s energy which is clothed in the letters of speech in Torah study or Prayer, or the like, or in the precepts of performance, derives its entire growth and vitality from the blood, M
which is of the kelipat nogah itself, namely, all the foods and drinks which the person has eaten and drunk and which have become blood, having been under its dominion and having drawn their nurtures from it [the kelipat nogah ]. But now it is converted from evil to good and is absorbed into holiness, by virtue of the energy of the vital soul that has grown from it, which has now clothed itself in these letters or in this action which actually constitute His innermost will, blessed be He, without any concealment ofM
 Countenance. And their vitality is also absorbed into the light of the En Sof, blessed is He, which is His will, blessed be He. And with their vitality, the energy of the vital soul is absorbed and elevated.
Thereby will ascend also the totality of the kelipat nogah, constituting the general vitality of this material and gross world, when the whole neshamah and divine soul of all Israel, which is divided into 600,000 particular offshoots, and each particular soul will fulfill all the 613 commandments of the TorahM
The 365 prohibitions, to restrain the 365 blood vessels of the vital soul in the body, so as not to receive nurture or vitality through that sin from one of the three completely unclean kelipot, from which are derived the 365 prohibitions in the Torah together with their offshoots as laid down by the Rabbis, for the vital soul would no longer be able to ascend to G
d if it had been defiled with the impurity of the three unclean kelipot, which can never be elevated but must be completely nullified and annihiM
lated, as is written,
And I will remove the unclean spirit from the land
Zechariah 13:2. and The 248 positive precepts, in order to draw the light of the En Sof, blessed is He, earthward, so as to raise up to Him and bind and unite with Him, the totality of the vital soul which is in the 248 organs of the body, with a perfect union, to become truly one, as it was His Will, blessed be He, that He should have an abode among the lowest creatures, and they become a
 for Him, as were the PatriarM
See above, ch. 18, note 3.
Thus, when the totality of the vital soul of the community of Israel will be a holy vehicle for G
d, then shall the general vitality of this world, now constituting the kelipat nogah, emerge from its impurity and filth and ascend to holiness to become a vehicle for G
d, through the revelation of His glory,
And together all flesh will see,
Isaiah 40:5. and He will reveal Himself upon them with the majesty of His glorious might, 11
See Liturgy, Amidah, High HolM
The whole world will be filled with the glory of the L
Numbers 14:21. and Israel shall behold [it] eye to eye, 13
Cf. Isaiah 52:8. as at the Giving of the Law, as is written,
You have been shown to know that the L
d; there is none else aside from Him.
In this way, all three unclean kelipot will be completely destroyed and annihilated, for their present nurture and vitality from holiness comes to them through the medium of the kelipat nogah, M
which is the intermediary between them.
It follows, therefore, that the whole fulfillment of the Messianic Era and of the Resurrection of the Dead
which is the revelation of His glory and G
dliness, blessed be He, and the banishment of the spirit of impurity from the world
is dependent on the suffusion of His G
dliness and of the light of the En Sof, blessed is He, over the vital soul of the community of Israel in all its 248 organs, through its fulfillment of all the 248 positive precepts, and on the baniM
shment of the spirit of impurity from it through its observance of all the 365 prohibitions, so that its 365 veins do not derive nurture from it.
For the community of Israel, comprising 600,000 particular souls, is the [source of] life for the world as a whole, which was created for their sake. 15
Cf. Rashi, Genesis 1:1. And each one of them contains and is related to the vitality of one part in 600,000 of the totality of the world, which [part] depends on his vital soul for its elevation to G
s] elevation, by virtue of the individual
s partaking of this world for the needs of his body and vital soul in the service of G
d, viz., eating, drinking, and the like, [his] dwelling and all his utensils.
Yet these 600,000 particular souls are roots, and each root subdivides into 600,000 sparks, each spark being one neshamah ; and so with the nefesh and ruach in each of the four worlds
 Atzilut, Beriah, Yetzirah, Asiyah.
And each spark descended into this world
although it is indeed a proM
found descent and a state of true exile, for even if one be a perfectly righteous person, serving G
d with fear and a great love of delights, he cannot attain to the degree of attachment to G
d, in fear and love, as before it came down to this gross world, not a fraction of it, and there is no comparison or similarity between them at all, as is clear to every intelligent person, for the body cannot endure, and so on, nevertheless [each spark] descended into this world, to be clothed in a body and vital soul, foM
r the sole purpose of mending them and separating them from the evil of the three impure kelipot, through the observance of the 365 prohibitions and their offshoots, and in order to elevate his vital soul together with its portion that belongs to it of the totality of the world, so as to join and unite them with the light of the En Sof, blessed is He, which the person draws into them through fulfilling all the 248 positive precepts through the agency of the vital soul, the very one that fulfills all the active commM
andments, as has been explained above.
It has also been stated in [ Etz Chaim, Portal 26] that the soul itself [ neshamah ] needs no perfecting at all
and there is no necessity for it to be embodied in this world
except in order to bring down the light to mend them
and this is exactly similar to the esoteric exile of the Shechinah for the purpose of elevating the sparks
In the light of the above, one can understand why our Rabbis, of blessed memory, so strongly emphasized the virtue of charity, 16
ava Batra 9a. declaring that
it balances all the other commandments,
Ibid. and throughout the Jerusalem Talmud it is called simply
 for such was the usage of the language to call charity simply
 because it is the core of the precepts of action and surpasses them all. For all [precepts] are only intended to elevate the vital soul to G
d, since it is she [the soul] that performs them and clothes itself in them, thereby being absorbed into the light of the En SM
of, blessed is He, which is vested in them. Hence you can find no commandment in which the vital soul is clothed to the same extent as in the commandment of charity: for in all [the other] commandments only one faculty of the vital soul is embodied, and then only at the time of the performance of the precept, while in the case of charity, which a man gives out of the toil of his hands, surely all the strength of his vital soul is embodied in the execution of his work or occupation by which he earned the money; whenM
 he gives it for charity, his whole vital soul ascends to G
Even where one does not depend on his toil for a livelihood, nevertheless since with this [charity] money he could have purchased necessities of life, for his vivifying soul, hence he is giving his soul
Therefore our Rabbis, of blessed memory, said that it [charity] brings the Redemption nearer. 18
Ibid., 10a. For with one act of charity a person elevates a great part of the vivifying soul, of whose powers and faculties he cannM
ot elevate in the same measure by performing several other active precepts.
As for the statement of our Rabbis that
the study of the Torah is equivalent to them all,
Mishnah, Peah 1:1. this is because Torah study is effected through the faculties of speech and thought, which are the innermost garments of the vivifying soul; also the essence and substance of the faculties of chabad ( chochmah, binah, daat ) of the kelipat nogah in the vivifying soul are integrated into holiness itself when one occupies M
oneself in Torah with concentration and intelligence.
And although the essence and substance of the emotion attributes ( middot )
 chesed, gevurah, tiferet, and so on
cannot be mastered by benonim (intermediates) so as to be converted to holiness, this is because the evil is stronger in the emotion attributes than in the intelligences, by reason of its greater nurture from the holiness of the middot, as is known to the students of Kabbalah.
Furthermore, and this is the most important aspect of all in the pre-M
eminence of Torah study over all other commandments, based on the abovementioned 20
Ch. 23. quotation from the Tikkunim that
the 248 commandments are the 248
: Just as in the case of a human being, by way of example, there is no comparison or similitude between the vitality that is in his 248 organs and the vitality that is in the brain, i.e., the intellect which is subdivided into the three faculties of chabad, exactly analogous, by way of example, yet removed by myriads of distincM
tions ad infinitum, is the illumination of the light of the En Sof, blessed is He, that is clothed in the active precepts, compared with the illumination of the light of the En Sof, blessed is He, in the chabad aspects of the wisdom of the Torah, in each man according to his intelligence and mental grasp.
And although his apprehension is only in its material aspects, yet the Torah is likened to water, which descends from a high level
, as has been explained above. 21
Nevertheless, the Rabbis declared,M
Not study, but doing, is the essential thing.
 Avot 1:17. It is also written,
This day to do them.
Deuteronomy 7:11. And [it has been ruled that] one should interrupt the study of the Torah in order to fulfill an active precept that cannot be performed by others. 24
 Moed Kattan 9b. For,
This is the whole man,
Ecclesiastes 12:13. and the purpose of his creation and his descent to this world, in order that He have an abode here below especially to turn darkness into light, so M
that the glory of the L
rd shall fill all of this material world, with the emphasis on material,
and together all flesh will see,
 as has been discussed above.
On the other hand, when the precept is one that can be performed by others, one does not interrupt the study of the Torah, 26
 Moed Kattan 9b. though the whole Torah is, after all, only an explanation of the active ordinances. The reason is that [the Torah] is, as it were, the chabad of the En Sof, blessed is He, and when a person is engaged in itM
 he draws over himself the light of the En Sof, blessed is He, of an infinitely higher order and splendor than the illumination and influence obtained through the commandments, which are
the organs of the King.
 This is what Rav Sheshet [meant when he] said,
Rejoice, O my soul! For you did I learn Scripture; for you did I learn Mishnah,
 Pesachim 68b. as is explained elsewhere at length.
This influence and illumination which man, by means of his occupation with the Torah, draws from the reflected M
light of the En Sof, blessed is He, and causes to shine on his soul and on the souls of all Israel, which is the Shechinah, Keneset Israel, the fount of all the souls of Israel, as will be explained later 28
); hence korei baTorah [
calling by means of the Torah
]. This means that through one
s occupation with the Torah one calls to the Holy One, blessed is He, to come to him, to use an anthropomorphism, like a person calling to his companion to come tM
o him, or like a child calling his father to come and join him, so that he should not be separated from him and remain alone, G
This is the meaning of the text,
rd is close to all that call upon Him; to all who call upon Him in truth,
Psalms 145:18. The word
 is here translated not as an adverb (i.e.,
by means of (that which is) Truth,
 namely, the Torah. and
 applies only to the Torah.
liyahu Zuta, ch. 21. The meaning is thus rendered in the sense of calling to the Holy One, blessed is He, specifically through the Torah. It is different, however, when one does not call Him through occupation in the Torah, but merely cries:
 as the prophet laments over him,
And no one calls in Your name
The Torah is His Name,
 Zohar II:90b; III:73a. as is explained elsewhere. The intelligent person should ponder on this in order to inculcate into himself a greM
at reverence at the time of his occupation with the Torah, as has been previously explained [ch. 23].
In light of all that has been said above, one will clearly understand the decision of the halachah that has been laid down in the Talmud and Codes that meditation is not valid in lieu of verbal articulation, 1
 Berachot 20b; Shulchan Aruch, Orach Chaim 62:3. so that if one has recited the Shema only in his mind and heart, even with the full force of his concentration ( kavanah ), he has not fulfM
illed his obligation, and he is required to recite it again [orally]. 2
 Shulchan Aruch, loc. cit. Similarly with Grace after meals, 3
Ibid. 185:2. which is ordained by the Torah, 4
Maimonides, Hilchot Berachot 1:1. and with other benedictions ordained by the Rabbis, 5
 Shulchan Aruch, ibid. 206:3. and with prayer. 6
Ibid. 101:2. On the other hand, if he has uttered them with his lips but did not intend with his heart, he has fulfilled his obligation ex post facto, and he is not required to repeat thM
em, except for the first verse of the Shema 7
Ibid. 60:5. and the first benediction of the Amidah. 8
Ibid. 101:1. Thus it is stated [at the beginning of ch. II of Berachot ], 9
Up to here the commandment of intention ( kavanah ) applies; from here on comes the commandment of recitation,
The reason is that the neshamah needs no perfecting 10
See above, ch. 37. for herself by means of the commandments but has only to draw forth light to perfect the vivifying soul and body M
by means of the letters of speech which the nefesh pronounces with the aid of the five organs of verbal articulation. Similarly with the active commandments which the nefesh performs with the [aid of the] other bodily organs.
Nevertheless, it has been said that
Prayer or other benediction [recited] without kavanah is like a body without a neshamah.
 Shnei Luchot HaBrit, vol. 1, 249b. This means that, just as in all creatures in this world, possessing a body and a soul, namely the nefesh of all living, M
and the ruach of all human flesh, and the neshamah of all that has the spirit of life in its nostrils among all living creatures, all of which G
d animates and brings into existence ex nihilo, constantly, by the light and vitality which He imbues into them, for also the material body, and even the very inanimate stones and earth, have within them light and vitality from Him, blessed be He, so that they do not revert to naught and nothingness as they were before
there is, nevertheless, no comparison or similaritM
y whatsoever between the quality of the light and vitality that illumine the body, and the quality of the light and vitality that illumine the neshamah, which is the soul of all living.
To be sure, in both there is an identical light, in terms of concealment of the Countenance and [in terms of] the identical garments wherein the light hides, conceals, and clothes itself, for both [body and soul] are of this world wherein the light and vitality [issuing] from the breath of His mouth, blessed be He, is equally conceM
aled in a general way, by virtue of the concealment of the Countenance and graded descent, in the progressive lowering of the worlds, by means of numerous and profound tzimtzumim (contractions) until [the light] has clothed itself in the kelipat nogah, in order to animate the totality of this material world, that is, all things which are permissible and clean in this world; and from it and through it, all things that are impure receive their sustenance, for it is the mediating agent, as it were, as has been explainM
Nevertheless, the illumination, i.e., the flow of vitality wherewith G
d illumines and animates by way of this garment, is not the same for all of them in the manner of contraction and expansion.
For in the corporeal body and in the actually inanimate object, like stones and earth, the illumination is one of greatest contraction which has no parallel, where the vitality is so minute as not to have even the power of vegetation. In plants the illumination is not so greatly contracted.
eneral, all things are subdivided into four grades
mineral, vegetable, animal, and man (
corresponding with the four letters of the Name of Havaya, blessed is He, from which they receive their influence.
And just as the illumination and flow of vitality in the inanimate and vegetable bear no comparison or parallel with the illumination and flow of vitality which is clothed in animals and man, although in all there is one equal light in the category of concealed Countenance, which is clothed in thM
e same garment in all of them, namely, the garment of nogah 13
See above, chs. 7, 37.
so, too, there is no comparison or parallel between the illumination and flow of the light of the En Sof, blessed is He
His innermost Will, blessed be He, without concealment of the Countenance and without any garment whatsoever
which irradiates and pervades the active precepts; likewise in articulation and utterance of the lips without kavanah, which [articulation] is regarded as real action, as mentioned above, by compM
arison with the illumination and flow of the light of the En Sof, blessed is He, which irradiates and pervades the kavanah of the active precepts that a person intends, while engaged in performing them, to cleave to Him, blessed be He, through fulfilling His will, inasmuch as He and His will are one and the same. 14
The concept of kavanah, of far-reaching mystical implications in Lurianic and earlier Kabbalah, receives a simplified definition.
Similarly in the case of kavanah in prayer, the recital of Shema witM
h its benedictions, and all other benedictions, wherein through his intention ( kavanah ) he attaches his thought and intellect to Him, blessed be He.
Not that an attachment ( devekut ) of the human thought and intellect to Him, blessed be He, is intrinsically superior to the attachment through the performance of the active precepts in actual practice, as will be explained further on. Rather it is also His will, blessed be He, that one should cleave to Him with one
s intelligence, thought, and intention in the aM
ctive commandments, and with intention during the recital of Shema, prayer, and other benedictions. And the illumination of this Supernal Will which irradiates and pervades this kavanah is infinitely greater and more sublime than the illumination of the Supernal Will which irradiates and pervades the performance of the commandments themselves in action and speech but without kavanah. It is comparable to the superiority of the light of the soul over the body, which is a vessel and garb for the soul, as the body of tM
he commandment itself is a vessel and garb for its kavanah.
And although in both of them, in the commandment and in its kavanah, there is the same Will which is perfectly simple, without any change or multiplicity, G
d forbid, which is united with His Essence and Being, blessed be He, in perfect unity, nevertheless the illumination is not the same in respect of contraction and extension,
NOTE: It is also so explained in Etz Chaim that the kavanah of the commandments and of Torah study is in the category of
 while the commandments themselves are grades and categories of
 that constitute tzimtzum of the light, for through the contraction of the light the vessels came into being, as is known to the students of Kabbalah.
and it, too, is differentiated into four grades. For the
 of the commandments themselves constitute two grades, namely, the commandments involving real action and those which are performed verbally and mentally, such as the study of the Torah, reciting the Shema, praying, M
saying Grace after meals, and other benedictions. The kavanah of the commandments [i.e., the intention] to cleave to Him, blessed be He, being like the soul to the body [of the commandments], is likewise subdivided into two grades, corresponding to the two categories of soul which are present in corporeal bodies, namely in animals and in man [respectively].
In the case of a person who is intelligent enough to know G
d and to reflect on His greatness, blessed be He, and to beget out of his understanding a lofty fM
ear in his brain and a love of G
d in the right part of his heart so that his soul will thirst for G
d, [seeking] to cleave to Him through the fulfillment of the Torah and commandments, which are an extension and reflection of the light of the En Sof, blessed is He, onto his soul thereby to cleave to Him; and with this intention he studies [the Torah] and performs the commandments, and likewise with this intention he prays and recites the blessings
then this kavanah is, by way of simile, like the soul of a huM
man being, who possesses intelligence and freedom of choice and speaks from knowledge.
But he whose intelligence is too limited to know and reflect on the greatness of the En Sof, blessed is He, so as to beget out of this understanding a conscious love in his heart, and also awe in his mind and dread of G
d in his heart, yet he recalls and awakens the natural love that is hidden in his heart, bringing it out of the hidden recesses of the heart into the conscious mind, at least, so that his will which is in his mM
ind and which is latent also in his heart should approve and favor, with complete willingness and truthful sincerity, that he suffer martyrdom in actual fact for the Unity of G
d, in order to attach to Him his divine soul and her garments and unite them with His Unity and Oneness, namely, the Supernal Will that is clothed in Torah study and in the performance of the commandments, as explained above; and in this [natural love] is contained also fear [wherewith] to accept His reign and not rebel against Him, G
and with this kavanah he turns away from evil and does good, and studies and prays and recites benedictions, following only the plain meaning of the words without conscious fear and love in his heart and mind
this kavanah is, by way of the simile, like the soul of a living creature that has no intelligence and freedom of will, whose middot, namely its fear of harmful tilings and its love of pleasing things, are only natural to it and do not originate in its understanding and knowledge. So, by way of examM
ple, are the natural love and fear which are latent in the heart of every Jew, since they are our heritage from our Patriarchs and like a natural instinct in our souls, as has been mentioned above. 15
It is also for this reason that the angels are called Chayot (beasts) and Behemot (cattle), as is written,
And the face of a lion on the right side
and the face of an ox on the left side
Ezekiel 1:10. for they have no freedom of choice, and their fear and love are theiM
r natural instincts, as stated in Raaya Mehemna on Parashat Pinchas. Therefore the quality of tzaddikim is superior to theirs, for the abode of the souls of the righteous is in the world of Beriah, whereas the abode of the angels is in the world of Yetzirah.
NOTE: This refers to ordinary angels, but there are higher angels in the world of Beriah, whose service is with intelligent fear and love, as is explained in Raaya Mehemna, ibid., that there are two kinds of holy Chayot, instinctive and intelligent, as also exM
plained in Etz Chaim.
The difference between them is that in the world of Yetzirah only the middot of the En Sof, blessed is He, shine forth, namely the love of Him, and the dread and fear of Him
, as is stated [in the Tikkunim 2
 Tikkun 7. and in Etz Chaim ] 3
 Seder ABYA ch. 3. that the six sefirot nest in [the world of] Yetzirah.
Therefore it is the constant service of the angels, resting neither by day nor by night, to stand in fear and dread
, these being the whole camp of Gabriel on the left, whilM
e the service of the camp of Michael is with love
 Zohar III:118b; Tikkunei Zohar 70. But in the world of Beriah shine forth the chochmah, binah, and daat of the En Sof, blessed is He, which are the source of the middot and their
 and root, as stated in the Tikkunim 5
 Tikkun 7. that ima ilaah (
Synonymous with Binah. nests in the three sefirot, in the [Divine] throne which is the world of Beriah.
Therefore this is the abode of the souls of the righteous who serveM
d with fear and love, which are derived from the understanding and knowledge of the greatness of the En Sof, blessed is He. For this love is called re
), as has already been mentioned. 7
See above, ch. 17; also below, ch. 44. And from this
 is produced a garment for the soul in the world of Beriah which constitutes the Higher Garden of Eden, as will be explained later, and as is written in the Zohar on [ Parashat ] Vayakhel.
But this applies speciM
fically to neshamot, which [possess] a great cognition, as it were, of the En Sof, blessed is He. As for the category of ruach of the righteous, as also all other souls of Israelites who have served G
d with the fear and love that are latent in the heart of all Jews, these do not ascend there, except on Shabbat and the New Moon by means of the pillar that rises from the Lower to the Higher Garden of Eden, i.e., the world of Beriah which is called the Higher Garden of Eden, wherein to take pleasure in G
rive enjoyment from the splendor of the Shechinah. For the intellect of a created being can have no enjoyment or pleasure except in what it conceives, understands, knows, and apprehends, with its intellect and apprehension, what is possible for it to understand and grasp of the light of the En Sof, blessed is He, by virtue of His wisdom and understanding, blessed be He, which shine forth in the world of Beriah.
As for the reason that these souls merit to ascend higher than the angels, even though their service hasM
 been with no more than natural fear and love, it is that through their fear and love the sitra achara which was clothed in their body was subdued, both in the realm of
by subjugating and breaking the passions
and in the realm of
 as discussed earlier. 8
Ch. 38, end. See also above, ch. 16. For they had the freedom to choose evil, G
d forbid, yet they chose the good in order to subdue the sitra achara, thereby elevating the glory of the Holy One, blessed is He
As the excellence of light
Ecclesiastes 2:13. Above, ch. 12. discussed above. 10
However, all this is concerned with the abode of the souls and their station, but their Torah and service are actually absorbed into the ten sefirot which are a category of G
dliness and with which the light of the En Sof, blessed is He, unites itself in perfect unison; that is to say, in the ten sefirot of Beriah
through intelligent fear and love, and in the ten sefirot of Yetzirah
through natural fearM
 and love. In them are clothed the ten sefirot of Atzilut and are completely united with them, while the ten sefirot of Atzilut are absolutely united with their Emanator, the En Sof, blessed is He.
The souls, on the other hand, are not absorbed into the G
dliness of the ten sefirot, but are stationed in the hechalot (palaces) and abodes of Beriah or Yetzirah, enjoying the effulgence of the Shechinah, the light of the En Sof, blessed is He, which is united with the ten sefirot of Beriah or Yetzirah, it being the M
glow of their very Torah and service [see Zohar, Vayakhel, p. 210], 11
Zohar II:210a ff. for
the reward of a commandment is the commandment itself.
The world of Atzilut, however, is beyond the intelligence, comprehension, and understanding of a created intellect, because the chochmah, binah, and daat of the En Sof, blessed is He, are united with it therein in perfect unity, a profound and wonderful unity which infinitely excels, in degree and form, that which is found in the world of BeriM
ah, for in the latter they descended to give light by means of tzimtzum, so that created intellects should be able to receive from them chabad ( chochmah, binah, daat ), to know G
d and to understand and apprehend something of the light of the En Sof, blessed is He, to the extent possible for created intellects which are limited and finite, without their being dissolved in their existence and ceasing completely to exist as created beings, only to revert to their source and root, namely, G
 this tzimtzum that is the cause of the glow of chabad of the En Sof, blessed is He, illuminating the souls in the world of Beriah.
It is different in [the world of] Atzilut, where they [ chabad ] are not subject to the same extent of tzimtzum ; consequently it is impossible for created intellects to apprehend them. That is why no thought of the [created intellects] can apprehend anything there.
Hence it is the abode of the great tzaddikim, whose service supremely transcends even the quality of fear and love whicM
h are derived from the understanding and knowledge of His greatness, blessed be He, just as the world of Atzilut is far beyond the understanding and knowledge of a created intellect. Indeed, their service has been truly in the nature of a
 to the En Sof, blessed is He, being nullified to Him in existence and absorbed in His light, blessed be He, they and everything they possessed, through the fulfillment of the Torah and commandments, in the way which has been said of the Patriarchs that they were trulM
d, because throughout their lives this was their service.
But as for him whose soul
s root is too small to contain such perfect service, so as to be nullified and absorbed in His light, blessed be He, by constant service, but only at such intervals and times which are propitious on high, viz., during the prayer of the Amidah which is in Atzilut, especially when making the genuflexions, 13
There are four genuflexions in the Amidah. for genuflexion characterises Atzilut [as explained M
in Pri Etz Chaim on the prayer of the Inauguration of Shabbat], since it symbolizes self-nullification in His light, blessed be He, to be accounted as nothing at all before Him
in such a case, therefore, the principal abode of his soul is in the world of Beriah [and only occasionally, at propitious times, does his soul ascend to Atzilut, by virtue of the
. See above, end ch. 10. as is known to the students of Kabbalah].
The reward of a commandment isM
 the commandment itself
 means that from the reward we know its essence and rank. But we do not concern ourselves with esoteric matters, which are [related to] the great tzaddikim who are at the level of a
 Our concern is with matters that are
 to which every man should aspire: to know with certainty the essence and quality of Divine service, with a conscious fear and love in one
s heart, stemming from understanding and knowledge of the greatness of the En Sof, blessed is He, M
which has its place in the ten sefirot of Beriah, and of service with the natural fear and love in the mind, [which is] in the ten sefirot of Yetzirah.
But a service without the inspiration of fear and love even in the mind, in a conscious state, that is to say, without arousing the natural love which is hidden in the heart and bringing it out of the concealment and recesses of the heart into the consciousness of the mind and the latency of the heart at any rate, but it remains hidden in the heart as at birth, as M
it was prior to the service
such a service remains below, in the world of
 called the externality of the worlds, having no power to rise and be absorbed in His Unity, blessed be He, in the ten holy sefirot, as is written in the Tikkunim that
Without fear and love it cannot soar upward, nor can it ascend and stand before G
This is so even if the service is not strictly
not for its own sake,
 that is, for some ulterior motive, Heaven forfend. It also appM
lies to the service which is described as
Their fear toward Me has become [like] a trained human precept,
Isaiah 29:13. that is to say, it is a matter of habit to which the person has become accustomed since infancy, having been habituated and trained by his father and teacher to fear G
d and to serve Him, but he does not really do it for its own sake. For [performance] truly for its own sake cannot be without arousing at least the innate fear and love and bringing them out from the concealment of theM
 heart into the consciousness of the mind and the latency of the heart, at any rate. For just as a person does nothing for his companion in carrying out the latter
s will, unless he loves him or fears him, so one cannot truly act for His Name, blessed be He, just to carry out His will, without recalling and arousing any love or fear for Him in his mind and thought and the latency of his heart, at least.
Nor is love alone called
 without at least the lower fear ( yirah tataah ), which is latent in evM
ery Jewish heart, as will be later amplified. 17
However, when a person is engaged [in service] truly not for its own sake, but for some personal motive, with a view to his own glorification, as, for example, in order to become a scholar and the like, then that motive, which originates in the kelipat nogah, clothes itself in his Torah, and the Torah is temporarily in a state of exile in the kelipah, until he repents, since
[Repentance] brings healing to the world.
 Yoma 86b. For with his retM
d, his Torah also returns with him.
Therefore the Rabbis of blessed memory declared,
A man should always occupy himself [with Torah and precepts, even if not for its own sake], for from motives of self-interest he will come [to study and observe] for its own sake
 Pesachim 50b; Nazir 23b.
[this they state] with certainty, for ultimately he is bound to do repentance, whether in this incarnation or in another,
Because none is rejected by Him.
 if a person acts without any particular motivation, neither
 nor for selfish reasons, then it is not contingent upon repentance, but as soon as he, once again, learns this subject
 then even that which he had learned without any particular intent conjoins and attaches itself with this study and ascends on high, since it had not yet been invested with any kelipot nogah. Therefore
A man should always occupy himself
The same is true of prayer without kavanah, asM
 is discussed in the Zohar. 21
Cf. Kuntres Acharon, Essay 3.
However, as long as he has not restudied that subject
 his study does not ascend even into the ten sefirot which shine in the worlds of Yetzirah and Asiyah. For the sefirot are a category of G
dliness, and in them is clothed and united the actual light of the En Sof, blessed is He, and
Without fear and love it cannot ascend and stand before G
 as is written in the Tikkunim. But his study ascends into M
the hechalot and abodes which are the externalities of the worlds, wherein the angels stand. Thus Rabbi Chaim Vital, of blessed memory, writes in Shaar Hanevuah, ch. 2, that from Torah studied without kavanah angels are created in the world of Yetzirah, while from commandments performed without kavanah, angels are created in the world of Asiyah 1
and all angels are possessed of matter and form. 2
Cf. Nachmanides, Shaar HaGemul.
However, Torah which is studied
not for its own sake
or example, for the purpose of becoming a scholar and the like, does not at all ascend on high even to the hechalot and abodes of the angels of Holiness, but it remains below in this material world which is the dwelling place of the kelipot
NOTE: As explained in the Zohar, vol. III, pp. 31b and 121b, see there:
That word ascends and breaks through the heavens
and evokes what it evokes
 note there. Also page 105a:
From a word of the Torah is formed a sound which ascends
The voices of Torah and Prayer ascend on High and rend the heavens
as commented in the Zohar 3
I:233b. on the verse,
What profit has man of all his toil which he labors under the sun?
Ecclesiastes 1:3, with emphasis on
Even with the toil of Torah, if he does it for his own glory
 This is also the meaning of the statement,
Happy is he who comes here with his learning in his hand,
 Pesachim 50a. which means that it wasM
 not left behind in this world below.
[The reason Torah requires kavanah to ascend on high] albeit the Torah and the Holy One, blessed is He, are altogether One, for He and His will are One [is as follows]. Although the Holy One, blessed is He, fills all worlds alike, nevertheless the worlds are not all of equal rank. The difference is due to the recipients in two respects: Firstly, in that the higher worlds receive a radiance infinitely greater than the lower; secondly, in that they receive it without as many
 as the lower. And this world is the lowest world in both aspects, for the radiance that is in it is greatly contracted to the utmost limit; hence it is corporeal and material. And even this [contracted radiance] comes in many
 until it is clothed in the kelipat nogah to animate all clean things in this world, including the vivifying, articulate soul in man.
[Consider,] therefore, [this animal soul] as it utters words of Torah and prayer without kavanah.M
 These are holy letters, of course, and the kelipat nogah in the vivifying soul constitutes no separating curtain in any degree concealing and covering His Holiness, blessed be He, clothed in them, as it conceals and covers His Holiness, blessed be He, in the vivifying soul when it speaks idle words, or as in the vivifying soul of any of the other living creatures that are clean. And though there is no place that is void of Him, 6
 Tikkunei Zohar 57. yet He is the
Most hidden One of all the hidden
d., Introduction. and is called the
Isaiah 45:15. So, too, the radiance and extension of vitality from Him, blessed be He, is hidden in the many dense
 until it is clothed and concealed in the garment of nogah. This is not, however, the case with the holy letters in the words of Torah and Prayer, wherein, on the contrary, the kelipat nogah is converted to good and is absorbed into this Holiness, as is discussed above. 9
Chs. 35, 37; cf. end ch. 53. NeverthM
eless the glow of His Holiness, blessed be He, that is in them is in a state of tzimtzum to the utmost limit, since the voice and speech are material.
But in the case of prayer with kavanah and Torah with kavanah
 the kavanah is clothed in the letters of the speech because it is their source and root, since by reason and cause of it he speaks these letters. Therefore it elevates them to its level in the ten sefirot of Yetzirah or Beriah, according to whether the kavanah is inspired by intellM
igent or natural fear and love, and so on, as has been discussed above.
There the Light of the En Sof, blessed is He, namely, the will of the Supreme One, blessed is He, which is clothed in the letters of the Torah which he studies and in their kavanah, or in the prayer and its kavanah, or in the commandment and its kavanah, shines forth and is revealed with a great and infinite brightness that cannot shine forth and be revealed at all in any manner or form as long as the letters and the commandment are still in tM
his material world, until the era of the end of days, when the world will be uplifted from its materiality,
And the glory of the L
 as has been previously discussed at length. 10
Chs. 36-37. See also ch. 33.
NOTE: And there [in the ten sefirot ] shines forth and is revealed also the supernal union ( yichud elyon ) that is produced by each commandment and by Torah study, this being the union of His attributes, blessed be He, which coalesce into one another, gevurot (the
 attributes) are sweetened by chasadim (benevolent attributes) through the propitious time of the supernal En Sof, blessed is He, which shines forth and reveals itself in a manner of a great and intense manifestation by reason of the
 from below, namely, the performance of the commandment, or the occupation in Torah, wherein the will of the supernal En Sof, blessed is He, is clothed. But the essential union takes place far higher, in the world of Atzilut, where the core and essence of His attributes, bM
lessed be He, are united with their Emanator, the En Sof, blessed is He, and there is the core and essence of the the will of the supernal En Sof, blessed is He, while only a glow from them shines in Beriah, Yetzirah and Asiyah, in each of these worlds according to its rank. And although the soul of the person who occupies himself in the Torah and in the commandment does not derive from Atzilut, nevertheless the Supernal Will that is clothed in this commandment and which is identical with the very halachah or word M
of the Torah in which he is occupied is G
dliness and light of the En Sof, the Emanator, blessed is He, for He and His will are One, and by His Will, blessed be He, He has caused His attributes to emanate from Him yet they are united with Him, blessed be He. By the revelation of His will, which becomes manifest through this occupation with the Torah and the particular commandment they [the attributes] coalesce into one another and the gevurot are sweetened by chasadim at this propitious moment.
he above it will be clearly understood why fear and love are figuratively called
And with two he would fly
Isaiah 6:2. [and as Rabbi Chaim Vital, of blessed memory, explained in Shaar Hayichudim, ch. 11], that the wings are to a bird what arms are to a man
. And in Tikkunim it is explained that they who occupy themselves with Torah and commandments in fear and love are called
; otherwise they are called
NOTE: In Tikkun 45 it M
is written that the [figure of a] bird represents Metatron. 12
The highest ranking angel. His head is the letter yud, the body is the letter vav, and the two wings are the two [letters] hey, 13
Referring to the Name of Havaya. and so forth. This refers to the world of Yetzirah which is identified with Metatron, wherein are the
 of the halachot of the Mishnah; his head symbolizes the intellectual aspects, the chochmah, binah, daat ( chabad ), that is the inwardness of the halachot, their esoteric mM
eaning and their reasons; while the two wings
refer to the higher hey, which is love, and the lower hey, which is the lower fear ( yirah tataah ), namely, the yoke of the Kingdom of Heaven and the dread of G
d, like the awe one feels in the presence of a king, for example; for this is an external and exposed fear, unlike the higher fear ( yirah ilaah ), which is a feeling of shame, which is of
The hidden things belonging to the L
Deuteronomy 29:28. and it is found in M
the Higher Wisdom ( chochmah ilaah ), symbolizing the letter yud of the Name of Havaya, blessed is He, as is explained in Raaya Mehemna.
For just as the wings of a bird are not the essential parts of it, and its vitality does not depend on them at all
as we have learned, that
If its wings have been removed, it is kosher
 (ritually clean), 15
Chullin 56b. the essential parts being its head and entire body, while the wings merely serve the head and body, enabling it to fly with their aid
xample, are the Torah and commandments the essential aspect of the higher union through the manifestation of the Supernal Will that is revealed through them, while the fear and love raise them to that place where the will, the light of the En Sof, blessed is He, and the union ( yichud ), are revealed, namely, the worlds of Yetzirah and Beriah.
NOTE: Or even in [the world of] Asiyah, in the ten sefirot of holiness, the abode of the active commandments and also of [the study of] Scripture. But in the case of the MisM
hnah, the yichud and light of the En Sof, blessed is He, are revealed in [the world of] Yetzirah ; and, in the case of Talmud, in [the world of] Beriah. This means that when one studies Scripture, the yichud and light of the En Sof, blessed is He, are diffused from Atzilut to Asiyah ; and in [the study of] Mishnah [they reach] to Yetzirah only; and in [the case of] Talmud
to Beriah only. For they are all in Atzilut. As for Kabbalah, it is not diffused at all from Atzilut to Beriah, Yetzirah and Asiyah, as is explM
ained in Pri Etz Chaim.
And although fear and love also form part of the 613 commandments, 16
See Maimonides, Sefer Hamitzvot, Precepts 3 & 4. nevertheless they are called
 for the consummation of love is the service out of love, and love without service is a
See above, chs. 9, 14. delighting in G
d, which is of the nature of the World to Come and the receiving of reward, as it is written,
 [in the World to Come]
But he who has not attained this dimension of savoring the nature of the World to Come, but whose soul still yearns and thirsts for G
d and goes out to Him all day, yet he does not quench his thirst with the water of the Torah that is in front of him
such a man is like one who stands in a river and cries:
Water! Water to drink!
 Thus the prophet laments over such a man,
Ho, all who thirst, go to water.
Isaiah 55:1. For in its simple meaning the verse makeM
s no sense: Surely, he who is thirsty and longs to learn will study of his own accord; why, then, does the prophet need to rebuke him
? This is explained at length elsewhere.
One must, however, constantly bear in mind the beginning of the service and its core and root. By this is meant that, although fear is the root of
 nevertheless it is not sufficient to awaken the love alone to do good, but one must at least first arouse the innate fM
ear which lies hidden in the heart of every Jew not to rebel against the Supreme King of kings, the Holy One, blessed is He, as has been stated above, 1
Ch. 4; set also end of chs. 19, 38. so that this [fear] shall manifest itself in his heart or, at least, his mind.
This means that he should at least contemplate in his thought on the greatness of the En Sof, blessed is He, and on His Kingship, which extends to all worlds, both higher and lower, and that
He fills all worlds and encompasses all worlds,
Do I not fill heaven and earth?
Jeremiah 23:24. Yet He leaves both the higher and lower [worlds] and uniquely bestows His Kingdom upon His people Israel, in general, and upon him in particular, as, indeed, a man is obliged to say,
For my sake was the world created.
Mishnah, Sanhedrin 4:5. And on his part, he accepts His Kingdom upon himself, that He be King over him, to serve Him and do His will in all kinds of servile work.
to Genesis 28:13. and
The whole world is full of His glory,
Isaiah 6:3. and He looks upon him and
Searches his reins and heart
Jeremiah 11:20. [to see] if he is serving Him as is fitting. Therefore he must serve in His presence with awe and fear like one standing before the king.
One must meditate profoundly and at length on this thought according to the capacity of apprehension of his brain and thought and according to the time available to him, before he occupies himself with Torah or a comM
mandment, such as prior to putting on his tallit or tefillin.
He should also reflect how the light of the En Sof, blessed is He, which encompasses all worlds and pervades all worlds, which is identical with the Supernal Will, is clothed in the letters and wisdom of the Torah and in the tzitzit and the tefillin, and through his study or donning these latter he draws over himself His light, blessed be He, that is, over
 which is within his body, 7
See above, beg. ch. 2. M
that it may be absorbed and nullified in His light, blessed be He.
Specifically, in the case of the tefillin, [he should intend] that the attributes of wisdom and understanding which are in his divine soul may be nullified and absorbed into the attributes of wisdom and understanding of the En Sof, blessed is He, which are clothed, in particular, in the chapters of
Two of the four parchment scrolls contained in the tefillin are inscribed with the portions of Exodus 13:1-10 M
and Exodus 13:11-16; the other two are mentioned below. That is to say that he should use his wisdom and understanding that are in his soul only for G
d alone. Similarly that the attribute of daat that is in his soul, which includes both chesed (kindness) and gevurah (sternness), i.e., fear and love, in his heart, be nullified and absorbed into the attribute of the Higher Knowledge, which contains chesed and gevurah, which is clothed in the chapters of
Deuteronomy 6:4-8 andM
 Deuteronomy 11:13-21. See note above. This is what is written in the Shulchan Aruch : 10
That he make his heart and brain subservient to Him
And while putting on the tzitzit he should bear in mind what is written in the Zohar, namely, to draw over himself His kingship, blessed be He, which is the kingship over all worlds
to bestow it particularly upon us through this commandment. And this corresponds to the subject of
You shall surely set a king over yourself.
In such a case, even though after all this [contemplation] no fear or dread descends upon him in a manifest manner in his heart, nevertheless since he accepts upon himself the Kingdom of Heaven and draws fear of Him, blessed be He, over himself in his conscious thought and rational volition, and this submission is beyond doubt a sincere one
for it is the nature of all Jewish souls not to rebel against the Holy King, blessed be He
then the Torah he studies or the commandment he performs because of tM
his submission and because of this inspired fear in his mind are termed
 like all service [performed] by a slave to his master or to his king.
On the other hand, if one studies and performs the commandment with love alone, in order to cleave to Him through His Torah or commandments, it is not termed
service of a servant,
 which is what the Torah demands, viz.,
And you shall serve the L
 as explained in the Zohar [ Parashat Behar ],
Just like the ox on which one first places a yoke in order to make it useful to the world
so, too, must a human being first of all submit to the yoke of the Kingdom of Heaven
and if this submission is not found in him, holiness cannot rest on him
 Zohar III:108a, with slight changes. [See also Raaya Mehemna, ibid., 111b] that every man must be of two categories and levels, namely, the category of a servant and that of a son.
And although there is aM
 son who is also a servant, it is not possible to attain to this degree without the prerequisite of yirah ilaah, as is known to the initiated.
Furthermore, even in the case of him who in his mind and thought feels no fear or shame on account of the poor capacity of his soul, originating in the lower degrees of the ten sefirot of Asiyah, nevertheless since he is intent in his service to serve the King, it is a complete service, for fear and service are accounted as two commandments of the total of 613, and they do M
not deter each other.
But as a matter of fact, he also fulfills the commandment of fear in that he introduces the fear into his thought, for at this hour and moment, at any rate, there rests on him the fear of Heaven, at least like the fear in the presence of an ordinary mortal, even not a king, who is watching him, when he would restrain himself from doing anything unbecoming in the other
s eyes. This is termed fear, as Rabbi Yochanan ben Zakkai said to his disciples:
s will that the fear oM
f Heaven be upon you like the fear of a human being
for you know that when a person commits a sin, he says [to himself],
However, such fear is termed yirah tataah (
) which precedes wisdom, 16
 Avot 3:9. while the higher fear is the fear of shame
For there are two kinds of fear
 Tikkunei Zohar, Introduction 5b.
Without any fear at all, however, it does not soar on M
high through love alone, just as a bird cannot fly with one wing, for fear and love are the two wings [as has been explained in the Tikkunim ]. Similarly, fear alone is but one wing, and one
s service cannot ascend on high with it, although it is termed the
service of a servant,
 for there must also be the filial quality, in order to awaken, at least, the natural love that is hidden in his heart, to become conscious of it in his mind at any rate, to be aware of his love of the One G
d in his thought and deM
sire to cleave to Him, blessed be He.
This should be his kavanah when occupying himself with the Torah or the particular commandment, that his divine soul as well as his vivifying soul, together with their
 shall cleave to Him, as has been explained above. 19
Chs. 23, 35, 37. See also ch. 14.
Yet in fact the Rabbis, of blessed memory, have said that a man should never separate himself from the community. 20
 Berachot 49b; here in a figurative sense. Therefore he should intend to unite and attM
ach to Him, blessed be He, the fount of his divine soul and the fount of the souls of all Israel, being the spirit of His mouth, blessed be He, called by the name Shechinah, 21
See above, ch. 37. because it dwells and clothes itself in all worlds, animating them and giving them existence, and is that which imbues him with the power of speech to utter the words of Torah, or with the power of action to perform the particular commandment.
This union is attained through the drawing forth of the light of the En Sof,M
 blessed is He, here below by means of occupation in the Torah and the commandments wherein [the light of the En Sof ] is clothed.
And he should be intent on drawing His light, blessed be He, over the fount of his soul and of the souls of all Israel to unite them. The meaning of this union will be discussed at length later on, note there. 22
Ch. 46. This is the meaning of
For the sake of the Union of the Holy One, blessed is He, with His Shechinah, in the name of all Israel.
Text of this declarationM
, introducing the Morning Prayer, is to be found in the Siddurim following the Lurianic custom.
NOTE: Thereby the gevurot will, of themselves, also be sweetened by the chasadim through the coalescence of the middot and their union by means of the revelation of the will of the Supreme One, blessed is He, which is revealed on high through the impulsion from below, namely, its revelation here below in the occupation in the Torah and commandment which are His Will, blessed be He. Thus it is written in Idra Rabbah and M
in Mishnat Chassidim, Tractate Arich Anpin, ch. 4, that the 613 commandments of the Torah are derived from the
 of arich anpin, 24
See Addendum, Glossary. which is the Supernal Will, the source of the chasadim.*
And although in order that this kavanah should be sincere in his heart, so that his heart should truly desire this yichud elyon (higher union), there needs to be in his heart the
d alone, to do what is gratifying only to Him and not [even] for thM
e purpose of satiating his own soul which thirsts for G
Like a son who strives for the sake of his father and mother, whom he loves more than his own body and soul
 (as explained above 25
Ch. 10. in the name of Raaya Mehemna ), nevertheless every man should habituate himself to this kavanah.
For though it may not be in his heart in perfect and complete truth, so that he should long for it with all his heart, nevertheless his heart does genuinely desire it to some small extent, becausM
e of the natural love in every Jewish heart to do whatever is the will of the Supreme One, blessed is He, and this union is his true desire, namely the higher union in Atzilut, which is produced by the impulsion from below, through the union of the divine soul and its absorption into the light of G
d which is clothed in the Torah and commandments in which it occupies itself so that they become One in reality, as has been explained above. 26
Chs. 5, 23. For by reason of this are also united the source of Torah M
and commandments, i.e., the Holy One, blessed is He, with the source of his divine soul which is called Shechinah. These are the two categories of
encompassing all worlds,
The immanent and transcending Divine attributes are thus brought into unity through the agency of man. as is explained elsewhere at length.
But the union of the soul with, and its absorption into, the light of G
d, making them one, this is what every member of Israel desires in very truth, utterly, wM
ith all his heart and all his soul, because of the natural love that is hidden in every Jewish heart to cleave to G
d and not, under any circumstances, to be parted or sundered or separated, G
d forbid, from His Unity and Oneness, blessed be He, even at the cost of his very life.
And occupation in the Torah and commandments and prayer is also a matter of actual surrender of the soul, as when it leaves the body at the end of seventy years, for it no longer thinks of bodily needs, but its thought is united with,M
 and clothed in, the letters of the Torah and prayer, which are the word and thought of the G
d, blessed be He, and they truly become one. This is [also] the whole occupation of the souls in the Garden of Eden, as is stated in the Gemara and in the Zohar, except that there they find delight in their apprehension of, and absorption into, the light of G
This is why it was ordained to recite at the beginning of the Morning Blessings before the prayer,
d, the soul which You have given me is pure
 have breathed it into me
and You will eventually take it from me
 Meaning: Inasmuch as You have breathed it into me and You will eventually take it from me, I therefore as of now hand it over and return it to You to unite it with Your Oneness, as is written,
Psalms 25:1. that is, through the binding of my thought with Your thought, and of my speech with Your speech, by means of the letters of the Torah and of prayer; and, especially, when one speaks to G
 the second person, as
With this preparedness to surrender his soul to G
d, he should begin [to recite] the morning benedictions,
 Similarly, with this preparedness he should also begin to learn a regular course of study immediately after prayer. So, also in the course of the day, such preparation is necessary at least before he begins to study, as is known that the essential preparation [of intent]
 where it is sine qua non, isM
 before the beginning of study in the case of benonim (intermediates). This is the same as in the case of [writing] a bill of divorce or a scroll of the Torah, requiring sine qua non
 and it is sufficient if at the commencement of writing he says,
I am now about to write for the sacred purpose of the scroll of the Law,
 Shulchan Aruch, Yoreh Deah 274:1. or [in the case of a bill of divorce]
Ibid., Even HaEzer 131:1, 8.
However, when he studieM
s for a number of consecutive hours he should reflect on the preparedness referred to above, at least at hourly intervals. For in each hour there is a different flow from the higher worlds to animate those who dwell here below, while the flow of vitality of the previous hour returns to its source [in accordance with the esoteric principle of the
 in Sefer Yetzirah ] together with all the Torah and good deeds of those who dwell here below [performed within that hour]. For in each hour of theM
 twelve hours of the day, there rules one of the twelve combinations of of [the letters that form] the Ineffable Name of G
d, blessed is He, while the combinations of the name A-D-N-Y rule at night, as is known. 31
Regarding the doctrine of tzerufei otiot (
) in the process of Creation, see Likkutei Amarim, Part II, ch. 1.
Now, all his intent in the surrender of his soul to G
d through Torah and prayer, to elevate the spark of G
dliness therein back to its source, should be solely M
for the purpose of bringing gratification before Him, blessed be He, as, for example, the joy of a king when his only son returns to him, being released from captivity or imprisonment, as has been mentioned above. 32
This kavanah is genuinely and truly sincere in every Jewish soul at every season and every hour, by virtue of the natural love which is a heritage bequeathed to us from our ancestors. Nevertheless, one needs to establish set periods for reflecting on the greatness of G
d in order to attaiM
n intelligent fear and love, and with all that, perhaps one may succeed, as has been stated previously.
In the light of what has already been said on the subject of the lower kind of fear, one will clearly understand the Talmudic comment on the verse,
And now, Israel, what does the L
d demand of you? Only to fear the L
Deuteronomy 10:12. [The Gemara asks,]
Is fear, then, such a small thing?
 [And the Gemara replies:]
Yes, in the case of Moses it wasM
At first glance the answer is incomprehensible, for it is written,
 [not of Moses]. The explanation, however, is as follows: Each and every soul of the House of Israel contains within it something of the quality of our teacher Moses, peace unto him, for he is one of the
 Sukkah 52b; another version in Tikkunim, end; Zohar Chadash (104a). who cause vitality and G
dliness to flow to the communM
ity of Jewish souls, for which reason they are called
 Our teacher, Moses, peace unto him, is the sum of them all, and he is called
the faithful shepherd.
 This means that he brings down the quality of daat (knowledge) to the community of Israel that they may know the L
rd, each according to the capacity of his soul and its root above, and [according to] its nurture from the root of the soul of our teacher Moses, peace unto him, which is rooted in the Daat Elyon (Higher Knowledge) of the ten M
sefirot of Atzilut, which are united with their blessed Emanator, for He and His Knowledge are One, and He is the Knowledge
 statement already quoted in chs. 2, 4, 23.
In addition and beyond this [general influence to the community as a whole] there descend, in every generation, sparks from the soul of our teacher Moses, peace unto him, and they clothe themselves in the body and soul of the sages of that generation, the
 of the congregation, 5
See Taanit 24a and Rashi, loM
c. cit.; Numbers 16:24. to impart knowledge to the people that they may know the greatness of G
d and serve Him with heart and soul. For the service of the heart is according to the daat as is written,
d of your father, and serve Him with a perfect heart and with a willing mind.
I Chronicles 28:9. But regarding the future [Messianic Era] it is written,
And no longer shall every man teach his neighbor [
] saying, Know the L
rd, for they shall all know Me
However, the essence of knowledge is not the knowing alone, that people should know the greatness of G
d from authors and books; but the essential thing is to immerse one
s mind deeply into the greatness of G
d with all the strength and vigor of the heart and mind, until his thought shall be bound to G
d with a strong and mighty bond, as it is bound to a material thing that he sees with his physical eyes and concentrates his thought on it. For it is known that daat connotes M
union, as in the phrase
And Adam yada (knew) Eve
This capacity and this quality of attaching one
d is present in every soul of the House of Israel by virtue of its nurture from the soul of our teacher Moses, peace unto him. Only, since the soul has clothed itself in the body, it needs a great and mighty exertion, doubled and redoubled: First is the wearying of the flesh, the crushing of the body and its submission, so that it shall not obscure the light of theM
 soul, as has been mentioned above 9
Ch. 29. in the name of the Zohar, that
a body into which the light of the soul does not penetrate should be crushed,
 which is accomplished by means of penitential reflections from the depths of the heart, as is explained there.
Next is the exertion of the soul, that the service shall not be burdensome to it, to exert its thought to delve into and reflect upon the greatness of G
d for a long and uninterrupted period, the measure of which is not the same for every soulM
. There is the naturally refined soul which, immediately as it considers the greatness of G
d, attains a fear and dread of G
d. As is written in the Shulchan Aruch, Orach Chaim, sec. 1, that
When a man reflects that the great King, the Supreme King of kings, the Holy One, blessed is He, with Whose glory the whole world is full, stands over him and sees his actions, he will immediately be overcome with fear
There is a soul that is of lowly nature and origin, coming from the lower gradations of the tenM
 sefirot of Asiyah, which cannot discover G
dliness by contemplation except with difficulty and forcefulness, especially if it had been contaminated by the sin of youth, for the sins interpose, and so on [as is explained in Sefer Chassidim, ch. 35].
Nevertheless, by dint of forceful effort, when his thought greatly exerts itself with much vigor and toil and intense concentration, immersing in [contemplation of] the greatness of G
d for a considerable time, there will certainly come to him, at any rate, the lowM
er fear referred to above, and as the Rabbis, of blessed memory, have said,
I have labored and I have found
 Megillah 6b. It is also written,
If you seek her as silver and search for her as for hidden treasures, then you will understand the fear of the L
Proverbs 2:4-5. This means, in the manner of a man seeking a hidden treasure or the wealth buried in the depths of the earth, for which he digs with tireless toil, so must one delve with unflagging M
energy in order to bring to light the treasure of the fear of Heaven, which lies buried and concealed in the understanding of the heart of every Jewish individual, this being of a quality and level transcending the limitations of time, and this is the natural, hidden fear referred to above.
However, in order that it should be translated into action, in the sense of
 namely, to turn away from evil in deed, word, and thought, one needs to bring it to light from the hidden depths of the understandinM
g of the heart, where it transcends time, and to place it within the realm of the actual thought that is in the brain. [This means] immersing his thought in it for a lengthy period of time until its activity shall emerge from the potential into the actual, namely, turning away from evil and doing good in thought, speech, and act because of G
d, Who looks and sees, hears and listens and perceives all his deeds and searches his reins and heart. As the Rabbis, of blessed memory, said,
Reflect upon three things
an Eye that sees, an Ear that hears
And although He has no bodily likeness, yet, on the contrary, everything is revealed and known to Him infinitely more than, for example, through the medium of physical sight or hearing. It is, by way of illustration, like a man who knows and feels within himself all that is happening to and being experienced by each and all of his 248 organs, such as cold and heat, feeling the heat even in his toenails, for example, as when he is scorched by fire; so alsoM
 their essence and substance and all that is done to them, he knows and senses in his brain.
Corresponding to this knowledge, by way of example, the Holy One, blessed is He, knows all that befalls all created beings, both higher and lower, because they all receive their flow of life from Him, blessed be He, as is written,
For all is from You.
I Chronicles 29:14. And this is the meaning of what we say,
And no creature is hidden from You.
Liturgy, Musaf for Rosh Hashanah. And as Maimonides haM
s said [and this has been accepted by the scholars of the Kabbalah, as Rabbi Moses Cordovero writes in Pardes ], that
Knowing Himself, as it were, He knows all created things that exist by virtue of His true existence
Nevertheless this parallel is only an appeal to the ear. In truth, however, the analogy bears no similarity whatsoever to the object of the comparison. For the human soul, even the rational and the divine, is affected by the events of the body and its pain by reason of its being actually clM
othed within the vivifying soul which is clothed in the body itself.
The Holy One, blessed is He, however, is not, Heaven forbid, affected by the events of the world and its changes, nor by the world itself, for they do not affect any change in Him, G
d forbid. In order to help us perceive this well with our intelligence, the Scholars of Truth have already treated of it at length in their books. But all Jews are
believers descended from believers,
 Shabbat 92a. without human intellectual speculation M
whatsoever, and they declare,
You were [the same] before the world was created,
Liturgy. Cf. Yalkut, Va
etchanan 836, quoting a source in the Jerusalem Talmud. as has been explained above in ch. 20.
Now, therefore, each individual Jew, whoever he may be, when he ponders upon this for some considerable time each day
how the Holy One, blessed is He, is truly omnipresent in the higher and lower [worlds], and in reality fills the heavens and the earth, and that the whole world is truly fuM
ll of His glory, and that He looks and regards and searches his reins and his heart and all his actions and words, and counts his every step
then fear will be implanted in his heart throughout the day; and when he again meditates on this, even with a superficial reflection, at any time or moment, he will turn away from evil and do good, in thought, speech, and deed, so as not to rebel, G
d forbid, in the sight of His glory whereof the whole world is full. This is in accord with the instruction of Rabbi YochananM
 ben Zakkai to his disciples, quoted above. 17
This, then, is what the verse means,
d, to walk in all His ways.
Deuteronomy 10:12. For this is the fear that leads to the fulfillment of His commandments, blessed be He, through turning away from evil and doing good. This is the
 which has been discussed earlier. As it applies to
 that is to say, in relation to the quality of daat that is in each divine Jewish soul, this is a minor thM
ing, as has been stated above. [For daat is [the faculty] which binds the hidden understanding of the heart with that which is actually revealed in thought, as is known to the students of Kabbalah].
In addition to this, one should remember that, as in the case of a mortal king, the essence of fear [of him] relates to his inner nature and vitality and not to his body
for when he is asleep, there is no fear of him
and, surely, his inner character and vitality are not perceived by physical eyes but only by the viM
sion of the mind, through the physical eyes beholding his stature and robes, and making the beholder aware of the vitality that is clothed in them. If this be so, he must likewise truly fear G
d when gazing with his physical eyes at the heavens and earth and all their host wherein is clothed the light of the En Sof, blessed is He, that animates them.
NOTE: And it is also seen with the glance of the eye that they are nullified to His light, blessed be He, by the fact that they
 themselves every dayM
 toward the west at the time of their setting. As the Rabbis, of blessed memory, commented on the verse:
And the hosts of the heavens bow before You,
Nehemiah 9:6. that the Shechinah abides in the west, so that their daily orbit westward is a kind of prostration and self-nullification. 20
 Sanhedrin 91b; Bava Batra 25a. Even he who has never seen the king and does not recognize him at all, nevertheless when he enters the royal court and sees many honorable princes prostrating themselves before one maM
n, there falls on him a fear and awe.
And although many garments are involved in this investment, there is no difference or distinction at all in the fear of a mortal king, whether he be naked or robed in one or in many garments.
The essential thing, however, is the [mental] training to habituate one
s mind and thought continuously, that it ever remain fixed in his heart and mind, that everything one sees with one
the heavens and earth and all that is therein
constitutes the outer garments of the KM
ing, the Holy One, blessed is He. In this way he will constantly be aware of their inwardness and vitality. This is also implicit in the word emunah (
), which is a term indicating
 to which a man habituates himself, like a craftsman who trains his hands.
There should also be a constant remembrance of the dictum of the Rabbis, of blessed memory,
Acceptance of the yoke of the Kingdom of Heaven,
 which parallels the injunction
You shall surely set a king over yourself,
ronomy 17:15. as has been explained elsewhere, and so on. For the Holy One, blessed is He, forgoes the higher and lower worlds and uniquely bestows His Kingdom upon us, and so on, and we accept it, and so forth. And this is the significance of the obeisances in the prayer of the Eighteen Benedictions, following the verbal acceptance of the yoke of the Kingdom of Heaven in the recital of the Shema, whereby one accepts it once again in actual deed, with a [positive] act, and so forth, as is explained elsewhere.
Concerning this yirah tataah (
), which is directed toward the fulfillment of His commandments, in both areas of
Turn away from evil and do good,
Psalms 34:15. it was said,
Where there is no fear [of G
d], there is no wisdom.
It comprises a quality of
 fear defined in chs. 41 and 42. and a quality of
 The latter being the quality of fear that has its origin in contemplation on the greatnM
that He fills all worlds, and
From the earth to the heaven is a distance of 500 years
and [similarly] from one heaven to the next
the feet of the Chayot measure up to them all
 Chagigah 13a. and similarly on the evolvement of all the worlds, one above the other to the topmost heights
nevertheless this fear is called an
 fear because it is derived from the worlds which are
 of the King, the Holy One, blessed is He, Who conceals and hiM
des and clothes Himself in them, to animate them and give them existence, that they may exist ex nihilo, and so on, yet [this fear] is the gate and entrance 5
I.e., a preliminary and prerequisite. to the fulfillment of the Torah and commandments.
As for the yirah ilaah (
), however, a fear stemming from a sense of shame, an inner fear that derives from the inward aspects of G
dliness within the worlds, it was said concerning it that
Where there is no wisdom, there is no fear,
 is [made up of the letters]
See above, ch. 19. and
 Chochmah comes from ayin
A paraphrase of Job 28:12. and
Who is wise? He who sees that which is born.
 Tamid 32a. Note the reinterpretation. That is to say, he sees how everything originates and comes into being ex nihilo by means of the word of G
d and the breath of His mouth, blessed be He. As is written,
And by the breath of His mouth all their hosts.
the heavens and the earth and all their hosts are truly nullified in reality, within the word of G
d and the breath of His mouth, and are accounted as nothing at all, as nought and nothingness indeed, just as the light and brightness of the sun are nullified within the body of the sun itself. And let not man regard himself as an exception to this principle, for also his body and nefesh and ruach and neshamah are nullified in reality in the word of G
d, Whose word, blessed be He, is united with His thought, and M
so on, as has been explained above at length [chs. 20 and 21], taking as an example the human soul, one utterance of whose speech and thought are veritably as nothing, and so forth. This is what is meant by the verse,
Behold, the fear of the L
However, one cannot attain this fear and wisdom except in the fulfillment of the Torah and commandments through the lower, external fear. And this is what is meant by the statement,
Where there is no fear, there is no wisdom.
Now, in love, too, there are two grades
 love, i.e., of this world, a love of G
d derived from contemplation of G
d in nature, as explained later on.
 is an ecstatic love, and it is
a fiery flame that rises of itself.
 It comes from above in a manner of a
 to him who is perfect in fear, as is known from the saying of the Rabbis, of blessed memory,
man is to search for a woman.
 Kiddushin 2b. For love is called
He has remembered His lovingkindness,
Psalms 98:3; a play on the word
) which can be read by merely changing one vowel as
). while a woman [symbolizes]
A reference to Proverbs 31:30. Cf. Zohar III:42b, where the whole ch. 31 of Proverbs is interpreted allegorically.
 is here metaphoricalM
 in order to fulfill itself. Without the prerequisite of fear, it is impossible to attain to this
 for this love originates from the realm of Atzilut, wherein are no sundering or separateness, G
Ahavat olam, however, is that which comes from the understanding and knowledge of the greatness of G
d, the En Sof, blessed is He, Who fills all worlds and encompasses all worlds and before Whom everything is accounted as nothing at all, like the nullityM
 of one utterance within the intelligent soul while it still remains in its thought or in the desire of the heart, as has been explained earlier. 17
Ch. 20. For as a result of such contemplation, the attribute of love that is in the soul will be divested of its garments, i.e., it will not clothe itself in anything of pleasure or enjoyment, whether physical or spiritual, to love it, and will not desire anything whatsoever in the world other than G
d alone, the Source of the vitality of all enjoyments, for they M
are all nullified in reality and are accounted as nothing at all, compared with Him, there being no manner of comparison or similitude between them, G
d forbid, just as there is no comparison between that which is absolutely nought and nothing
and everlasting life. As is written,
Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth. My flesh and my heart yearn, Rock of my heart
Psalms 73:25-26. And this will be explained later. 19
s quality of love is not clothed at all in any physical or spiritual enjoyment is able to kindle his soul as with burning coals and an intense fire and a flame that strives heavenward through the contemplation referred to above, as will be enlarged upon later.
This quality of love sometimes precedes fear, according to the quality of the daat which fathers it, as is known. [For daat incorporates both chasadim and gevurot, which are love and fear, and sometimes the chasadim descend and manifest themselves firstM
.] Therefore it is possible for a wicked and a sinful person to repent by virtue of the love that is born in his heart at the time he remembers the L
At any rate, fear, too, is included therein [in the love], as a matter of course, except that it is in a stage of
 namely, the fear of sin, of rebelling against Him, G
d forbid, while the love is in a revealed state in his heart and mind. However, such a case is but an accidental and spontaneous occurrence, or M
emergency prescription
s particular providence as the occasion requires, as happened with Rabbi Eliezer ben Durdaya. 20
However, the order of service, which is determined by and depends on man
s choice, is to begin with the fulfillment of the Torah and commandments through the
 fear in its state of
turn away from evil and do good,
 so as to illuminate his divine soul with the light of the Torah and its commandments, wherM
eupon the light of love will also shine forth upon it [for the word
has a numerical value twice that of
Alluding to the light of Torah and its commandments, which arouses the light of love.
as is known to the students of Kabbalah].
Each of the said two grades of love
is subdivided into many shades and gradations without limit in each individual according to his capacity. As is wM
ritten in the holy Zohar 1
 Zohar I:103b. on the verse,
Her husband is known in the gates,
Proverbs 31:23. Cf. Compiler
s Foreword, note 17. that
This refers to the Holy One, blessed is He, Who makes Himself known and attaches Himself to every one according to the extent
which one measures in one
Therefore fear and love are called
The secret things known to the L
Deuteronomy 29:28. while the Torah and commandments are those things which are
vealed to us and to our children to do
Ibid. For we have all one Torah and one law, insofar as the fulfillment of all the Torah and commandments in actual performance is concerned. It is otherwise with fear and love, which vary according to the knowledge of G
d in the mind and heart, as has been mentioned above. 5
Yet there is one love which incorporates something of all the distinctions and gradations of both
 and is found equally in every JewiM
sh soul, as our inheritance from our Patriarchs.
And that is what the Zohar says on the verse,
My soul; I desire You at night
One should love the Holy One, blessed is He, with a love of the soul and the spirit, as these are attached to the body, and the body loves them,
 Zohar III:67a. This love of G
d is equated with the love of life itself
somewhat less altruistic than the love defined further on. This is the interpretation of the verse,
rd, are my true soul and life, therefore I desire You.
I long and yearn for You like a man who craves the life of his soul, and when he is weak and exhausted he longs and yearns for his soul to revive in him; and also when he goes to sleep he longs and yearns for his soul to be restored to him when he awakens from his sleep. So do I long and yearn to draw the Light of the En Sof, blessed is He, the Life of true life, within me through occupation M
in the Torah when I awaken during the night from my sleep,
 for the Torah and the Holy One, blessed is He, are one and the same.
As the Zohar says, ibid.,
Out of love for the Holy One, blessed is He, a man should rise each night and exert himself in His service until the morning
A great and more intense love than that
one which is likewise concealed in every soul of Israel as an inheritance from our ancestors
is that which is defined in Raaya Mehemna,
Like a son who strives for the sake of his M
father and mother, whom he loves even more than his own body, soul, and spirit
Cf. end ch. 10 and ch. 43. for
Have we not all one Father?
And although [one may ask], who is the man and where is he, who dares presume in his heart to approach and attain even a thousandth part of the degree of love of
the faithful shepherd
 [Moses]? Nevertheless a minute portion and particle of his great goodness and light illumines the community of Israel in each generation, as is stated in M
 Tikkun 69, pp. 112a; 114a. Cf. Iggeret Hakodesh, end sect. 27. that
an emanation from him is present in every generation,
Cf. Zohar III:216b; 273a. and so forth. Only this glow is in a manner of great occultation and concealment in the souls of all Israel. But to bring forth this hidden love from its veil and concealment to [a state of] revelation, to be manifest in his heart and mind, is
not beyond reach nor is it afar off, but the word is very near to youM
, in your mouth and in your heart.
Cf. Deuteronomy 30:11, 14.
That is to say, it should be habitual on his tongue and voice to arouse the intention of his heart and mind, so as to immerse his thought in the Life of life, the En Sof, blessed is He, for He is literally our true Father and the Source of our life, and to awaken our love for Him like the love of a son for his father. And when he accustoms himself to this continually, habit will become nature.
Even if it appears to him at first sight that thisM
 is an illusion, he need not be concerned because it is intrinsically the absolute truth by virtue of the
 But the purpose of its emergence into the open is in order to translate it into action, namely, the occupation in the Torah and commandments which he studies and performs as a result of it, with the intention to bring gratification before Him, blessed be He, like a son serving his father.
Concerning this it was said that
A good thought is united by the Holy One, blessed is He, to a deed,
 Kiddushin 40a. providing the
 to soar upward, as explained earlier. 14
Ch. 39; cf. also ch. 16. As for the
 it is akin, by way of the illustration used earlier, 15
Ch. 31. to the joy of a king whose son returns to him after liberation from captivity, or from the fact that it has been made possible for Him to have a habitation down here, as already mentioned. 16
End ch. 41, and ch. 31.
But even in regard to the abovementioned [love, in the] category of
 it is readily possible to bring it out of [its] concealment into the open through constant practice, with mouth and heart in full accord.
However, even if he cannot bring it into a revealed state in his heart, nevertheless he can occupy himself in the Torah and commandments
 through portraying the idea of this love in the contemplation of his mind, and
A good thought is united by the Holy One, blessed is He
The said two distinctions of love
though they are an inM
heritance for us from our Patriarchs, and like a natural instinct in our souls, and so, too, is the fear that is contained in them, which is the fear of being sundered, G
d forbid, from the Source of our life and our true Father, blessed is He
are, nevertheless, not termed
 fear and love unless they be in the mind and thought alone and in the latency of the heart. Then their station is in the ten sefirot of Yetzirah to where they bring up with them the Torah and commandments of which they have beenM
 the inspiration and cause.
But when they are in a manifest state in the heart, they are called in the Zohar re
) and they are stationed in the ten sefirot of Beriah, to where they bring up with them the Torah and commandments which have been induced by them. For their emergence from the latency and concealment of the heart into a state of
 comes through the faculty of daat, i.e., through a powerful fixation of the mind and an intense concentration
he depth of the heart pre-eminently and continuously
on the En Sof, blessed is He, as to how He is our very life and our blessed true Father.
And it is well known what is written in the Tikkunim, 17
there in the world of Beriah nests the
The attribute of Binah of the world of Atzilut. which is the contemplation of the light of the En Sof, blessed is He, the Giver of life, which is in accordance with the teaching of Elijah,
 Binah is the heart, and with it M
does the heart understand.
 Tikkunei Zohar, Introduction 17a.
Furthermore, these two distinctions of love, that have been referred to above, contain a quality of love which is greater and more sublime than the intelligent fear and love, the love termed above as ahavat olam (
Nonetheless a person must strain his intellect to apprehend and attain also the distinction of
 referred to above, 20
Ch. 43. which stems from understanding and knowledge of the greatness of GM
d, in order thereby to fan the blaze of the fiery love, with glowing coals and an intense fire and a flame that rises heavenward, so that
not even many waters can extinguish it
nor rivers quench it
Song of Songs 8:7. Hebrew text should read
' as the quotations refer to a Scriptural text. For there is a superiority and excellence in the quality of love burning like fiery coals and an intense flame, and so on, which comes from the understanding and knowledge of the greatnM
ess of the En Sof, blessed is He, over the two distinctions of love referred to above, when they are not like fiery coals and a blaze, and so forth, similar to the superiority and excellence of gold over silver, and so on, as will be explained later. 22
Besides, this is the whole man and his raison d
etre, that one may know the glory of the L
rd and the majestic splendor of His greatness, each according to the limit of his capacity, as is written in Raaya Mehemna, Parashat Bo,
In order that they M
 Zohar II:42b. and as is known.
There is yet another direct road open to man, namely, to occupy himself with the Torah and commandments for their own sake through the attribute of our Patriarch Jacob, peace unto him, this being the attribute of mercy. 1
 Pardes, Shaar 23, ch. 10. It is first to arouse in his mind great compassion before G
d for the Divine spark which animates his soul that has descended from its Source, the Life of life, the En Sof, blessed is He, WhoM
 pervades all worlds and transcends all worlds and in comparison with Whom everything is accounted as nothing. Yet it [this spark] has been clothed in a
 which is far removed from the light of the King
s Countenance, at the greatest possible distance, since this world is the nadir of the coarse kelipot
And especially when he will recall all his actions and utterances and thoughts since the day he came into being, unworthy as they were, causing the King to be
fettered by the tresses
by the impetuous thoughts of the brain,
 Tikkunei Zohar 6. Another meaning of
 (comp. Genesis 30:38). Thus
The King bound in the gutters.
 Cf. Vayikra Rabbah 31:4. for
Jacob is the cord of his inheritance,
Deuteronomy 32:9. Note the interpretation of the word
, usually translated in this verse by
 as in the illustration of one pulling a rope, and so forth. 5
t a rope at one end vibrates the other
a figure to illustrate how every action below causes a corresponding reaction On High. See Iggeret Hateshuvah, ch.5. This is the esoteric doctrine of the
exile of the Shechinah.
This is the meaning of the verse,
And Jacob kissed Rachel and lifted up his voice and wept.
 represents Knesset Israel, 9
Comp. Bereishit Rabbah 71, 3; 82, 11. the community of Israel, the fount of all souls, and
with his supernal attrM
ibute, the attribute of Mercy in Atzilut
is the one who arouses great compassion for her.
And he lifted up his voice
upward to the fount of the Higher Mercies, called the
to awaken and draw from there abundant compassion upon all the souls and upon the fount of the community of Israel, to raise them from their exile and to unite them in the yichud elyon (higher unity) of the light of the En Sof, blessed is He, on the level of kisses,
The attachment of spirit with spirit,
Let him kiss me with the kisses of his mouth,
Song of Songs 1:2. which means the union of the word of man with the word of G
d, namely, the halachah. 11
 Shabbat 138b. So, too, are coupled thought with thought, act with act, the latter referring to the active observance of commandments and, in particular, the act of charity and loving-kindness. For
 chesed (kindness) is the [Divine] right arm,
Tikkunei Zohar, Introduction 17M
a. and this is, as it were, an actual
And his right arm embraces me,
Song of Songs 2:6. while the occupation in the Torah by word of mouth and concentrated thought constitute, as it were, actual
 Concerning this it is written,
And let him return to the L
rd, and have mercy upon Him,
Note the deviation from the standard translation (
that He may have mercy upon him
). The ambiguity of the word
 permits both renditions. arousing M
great compassion toward G
d Who dwells among us, as is written,
Who dwells among them in the midst of their uncleanness.
In this way, a person is able to attain the distinction of ahavah rabbah (
) in the consciousness of his heart, as is written,
To [the house of] Jacob who redeemed Abraham,
Isaiah 29:22. as has been explained elsewhere. 15
See above, end ch. 32. See Torah Or 51a-b.
There is yet another good way for a man, which is suitaM
 indeed, to arouse and kindle the light of the love that is implanted and concealed in his heart, that it may shine forth with its intense light, like a burning fire, in the consciousness of the heart and mind, to surrender his soul to G
d, together with his body and [material] possessions, with all his heart, and all his soul, and all his might, from the depth of the heart, in absolute truth, especially at the time of the recital of the Shema and its blessings, as will be explainedM
This [way] is to take to heart the meaning of the verse,
As water mirrors the reflection of a face, so is the heart of man to man.
Proverbs 27:19. This means that as [in the case of] the likeness and features of the face which a man presents to the water, the same identical face is reflected back to him from the water, so indeed is also the heart of a man who is loyal in his affection for another person, for this love awakens a loving response for him in the heart of his friend also, cementing their mM
utual love and loyalty for each other, especially as each sees his friend
Such is the common nature in the character of every man, even when they are equal in status. How much more so when a great and mighty king shows his great and intense love for a commoner who is despised and lowly among men, a disgraceful creature cast on the dunghill, yet he [the king] comes down to him from the place of his glory, together with all his retinue, and raises him and exalts him from his dunghill and brings himM
 into his palace, the royal palace, in the innermost chamber, a place such as no servant nor lord ever enters, and there shares with him the closest companionship with embraces and kisses and spiritual attachment 2
performance of the precepts;
precepts performed orally (esp. prayer);
spiritual attachment
attachment of spirit to spirit
meditation and comprehension. In other words, complete communion by thought, word, and deed. with all heart and soul
h more will, of itself, be aroused a doubled and redoubled love in the heart of this most common and humble individual for the person of the king, with a true attachment of spirit, heart, and soul, and with infinite heartfelt sincerity. Even if his heart be like a heart of stone, it will surely melt and become water, and his soul will pour itself out like water, with soulful longing for the love of the king.
In a manner corresponding in every detail to the said figure and image but to an infinitely greater degree,M
d dealt with us. For His greatness is beyond comprehension, and He pervades all worlds and transcends all worlds; and from the holy Zohar, as also from the Arizal, 3
See above, ch. 2, note 9. it is known of the infinite multitude of hechalot and worlds, and of the countless myriads of angels in each world and hechal. So does the Gemara note,
Is there any numbering of His hosts?
Job 25:3. Yet, it is also written,
A thousand thousands serve Him, and ten thousM
and times ten thousand stand before Him
Daniel 7:10. The discrepancy is explained by the answer,
A thousand thousands
is the quota of one
 but His troops are innumerable.
 Chagigah 13b. Yet, before Him, all of them are accounted as nothing at all and are nullified in their very existence, just as one word is truly nullified in relation to the essence and being of the articulate soul while the utterance was still held in its [faculty of] thought, or in the will and desire of tM
he heart, as has been explained above at length. 7
All these [angels] ask,
Where is the place of His glory?
The whole earth is full of His glory,
Isaiah 6:3. that is, His people, Israel. For the Holy One, blessed is He, forsakes the higher and lower creatures, choosing none of them but Israel His people, whom He brought out of Egypt
the obscenity of the earth,
Genesis 42:9. the place of filth and impurity
not through the agency of an angel, nor of a saM
but the Holy One, blessed is He, Himself in His glory
Passover Haggadah. descended there, as is written,
I have come down to deliver them
Exodus 3:8. in order to bring them near to Him in true closeness and unity, with a truly soulful attachment on the level of
 of mouth to mouth, by means of uttering the word of G
d, namely, the halachah, and the fusion of spirit to spirit, namely, the comprehension of the Torah and the knowledge of His will and wisdom, all of which isM
d]; also with a form of
 namely, the fulfillment of the positive precepts with the 248 organs, for the 248 ordinances are the 248
 of the King, as has been explained. 12
Ch. 23. These, in a general way, are divided into three categories
right, left, and center
namely, chesed (kindness), din (stern justice) and rachamim (mercy)
the two arms and the body, and so forth. 13
 Tikkunei Zohar, Introduction.
This is the meaning of [the text of the benedictions]
Who has sanctified us with His commandments
: like one who betrothes 14
who has betrothed us
betrothal). a wife that she may be united with him with a perfect bond, as is written,
And he shall cleave to his wife, and they shall be one flesh.
Genesis 2:24. Exactly so, and even infinitely surpassing, is the union of the divine soul that is occupied in Torah and commandments, and of the vivifying soul, and their garmeM
nts referred to above, with the light of the En Sof, blessed is He.
Therefore did Solomon, peace unto him, in the Song of Songs compare this union with the union of bridegroom and bride in attachment, desire, and pleasure, with embrace and kissing.
This is also the meaning of
Who has sanctified us with His commandments,
 by means of which He has raised us to the heights of the Holiness of the Supreme One, blessed is He, which is the holiness of the Holy One, blessed is He, Himself. Kedushah (
is a term indicating separateness, in that the Holy One, blessed is He, is apart from the worlds, namely, His quality of
encompassing all worlds,
 which cannot be clothed within them.
For through the union of the soul with, and its absorption into, the light of the En Sof, blessed is He, it attains the quality and degree of the actual holiness of the En Sof, blessed is He, since it unites itself with, and is integrated into, Him, blessed be He, and they become One in reality. This is the meaning of the verse,M
And you shall be holy to Me, for I the L
rd am holy, and I have separated you from other peoples that you should be Mine,
Leviticus 20:26. and
You shall do all My commandments and be holy to your G
Numbers 15:40-41. The meaning is that through fulfillment of the commandments I become your G
d, [in the same sense] as
 and so on, called thus because the Patriarchs were a
ee above, ch. 18, note 3. blessed be He, and they were nullified and absorbed into His light.
So it is with the soul of every Israelite at the time he occupies himself with Torah and commandments. Therefore the Rabbis, of blessed memory, made it obligatory for us to rise and remain standing in the presence of every one who is engaged in a commandment, even if the latter is uncultured and illiterate. 19
Kiddushin 33a. This is because the L
rd dwells and clothes Himself in this man
s soul at such time, thoughM
 his soul is unconscious of it because of the barrier of the bodily grossness which has not been purified and which dims the eyes of the soul [preventing it] from seeing Divine visions, as experienced by the Patriarchs and others of their stature, who
saw their world during their lifetime.
This is also the meaning of what Asaf said, under Divine inspiration, on behalf of the whole community of Israel in exile:
I was a boor and did not understand, like an animal was I with You. YetM
 I was always with You.
Psalms 73:22-23. This means that even though I am like an
 when I am with You, being unaware of, and insensitive to, this union in my soul, which should bring down on it fear and awe first, followed by a great love of delights, or a burning [love] like fiery coals, similar to the quality of the tzaddikim, whose corporeality has been purified, for, as is known, daat 22
Implicit in the words
. connotes a sensitivity of the soul, comprising chesed (kindness)M
 and gevurah (sternness) 23
I.e., love and fear.
I was always with You,
 for the corporeality of the body does not prevent the union of the soul with the light of the En Sof, blessed is He, Who fills all worlds, and as is written,
 Even the darkness obscures not from You.
Psalms 139:12, here interpreted
obscures (me) not from You.
Thereby will be understood the severity of the punishment for transgressing the prohibition of work on Shabbat or that of unleavened bread on Passover, wM
hich [prohibition] equally applies to all. For even in the soul of an uncultured and completely illiterate person shines the light of the sanctity of Shabbat or the Festival; hence he faces capital punishment by karet 25
 of the soul; Divine punishment through premature or sudden death. or stoning for the profanation of this sanctity.
Similarly, [transgression involving] the slightest amount of leaven, or the handling of muktzeh, 26
Anything forbidden to be used or handled on Shabbat and FesM
tivals. tarnishes the sanctity which rests on his soul, just as it would the sanctity of the soul of a tzaddik, for we have all one Torah.
[And as for the use of the plural form behemot, 27
In Psalms 73:22, quoted earlier. this is an intimation that before Him, blessed be He, even the so-called daat elyon (
which comprises chesed and gevurah
 i.e., a physical creation, when compared with the light of the En Sof, as is written,
You have made them all with wisdM
Psalms 104:24. and this is called behemah rabbah (
), as is explained elsewhere. And this is the Name of
The Name of Havaya spelled out fully (each of the four letters
phonetically) in Hebrew letters produces four variations, or Names, numerically equivalent to the numbers 45 (
). with the numerical equivalent of
 (beast), preceding Atzilut.]
In every generation and every day aM
 person is obliged to regard himself as if he had that day come out of Egypt.
The Mishnah ( Pesachim 10:5) does not contain the words
 which the author inserts. This refers to the release of the divine soul from the confinement of the body, the
 in order to be absorbed into the Unity of the light of the En Sof, blessed is He, through occupation in the Torah and commandments in general, and in particular through accepting the Kingdom of Heaven durM
ing the recital of the Shema, wherein the person explicitly accepts and draws over himself His Unity, blessed be He, when he says,
It has previously been explained 3
 is understood in the same way as
d of Isaac, and the G
Liturgy ( Amidah ). Cf. Mechilta on Exodus 3:15. because he became nullified and absorbed into the Unity of the ligM
ht of the En Sof, blessed is He, except that Abraham merited this by reason of his works and his advancing in holiness from degree to degree, as is written,
And Abram journeyed, going on and on
In our case, however, it is a heritage and a gift, in that He has given us His Torah and has clothed in it His will and wisdom, blessed be He, which are united with His Essence and Being, blessed be He, in perfect unity; and surely this is as if He gave us His very self, as it were. In this senseM
II:140b. commented on the verse,
That they bring Me an offering.
Exodus 25:2. [For the expression
] has the same meaning as
]; hence the text should have read
take Me and an offering.
 except that both are one and the same. Study it well there.]
This is the interpretation of
d, have given us, in love
Liturgy, Amidah for Festivals. [and]
For by the light of Your CoM
untenance You gave us, L
Liturgy, end of Amidah. The emphasis is on
 Therefore the only thing that precludes us from the attachment of the soul to His Unity and light, blessed be He, is the will, that is, if the human being does not will it at all, G
d forbid, to cleave to Him
. But immediately he does so desire, and he accepts and draws upon himself His G
dliness, blessed be He, and declares,
soul is spontaneously absorbed into His Unity, blessed be He, for
Spirit evokes spirit and draws forth spirit.
I.e., bestows an extra measure of spirituality. Zohar II:162b. This is a form of
 Therefore it was ordained that the paragraph concerning the Exodus from Egypt be read specifically during the recital of the Shema, 12
Cf. Berachot 13a; Rabbi Schneur Zalman, Shulchan Aruch, Orach Chaim 58:1. although it is a commandment by itself and not appertaining to the commandment M
of the recital of the Shema, as is stated in the Talmud and Codes, 13
 Berachot 21a; Shulchan Aruch, ibid., 67:1-2. for they are actually the same thing. Likewise, the paragraph referring to the Exodus from Egypt also concludes,
Numbers 15:41. This also accords with what has been explained earlier.
Contemplating on the greatness of the En Sof, blessed is He, the intelligent person [will realize] that as His name indicates, so is He
there is no end or limM
it or finitude at all to the light and vitality that diffuse from Him, blessed be He, by His simple 1
I.e., uncaused. will, and which is united with His Essence and Being, blessed be He, in perfect unity. Had the worlds descended from the light of the holiness of the En Sof, blessed is He, without
The doctrine of tzimtzum has already been referred to previously in chs. 21 and 38. Here and in the next chapter, it is further expounded. but according to a gradual descent, from grade to gradM
e by means of cause and effect
this world would not, in such case, have ever been created in its present form, in a finite and limited order, [viz.,]
From the earth to the heaven is a distance of 500 years,
 Chagigah 13a. and similarly between heaven and heaven, and so also the diameter of each heaven.
Even the World to Come and the Higher Garden of Eden
the habitation of the souls of the great tzaddikim
and the souls themselves and, needless to add, the angels
are all in the realm of bounds anM
d limitation, for there is a limit to their apprehension of the light of the En Sof, blessed is He, which shines on them through being clothed in chabad, etc., hence, there is also a boundary to their enjoyment derived from the splendor of the Shechinah, and to their pleasure in the light of G
d, for they cannot absorb enjoyment and delight of an infinite order without being nullified out of their existence and returned to their source.
Now, as for the intricate details of the
e place for their explanation. 4
See Torah Or 27a; Likkutei Torah, Vayikra 51b ff.; Ekev 17a ff. See also Translator
s Introduction to Tanya, Part II (Addendum, p. a ). But in general they are something in the nature of
occulation and concealment
 of the flow of the light and vitality, so that only an extremely minute portion of light and vitality should illuminate and reach the lower creatures in a revealed manner, as it were, pervading them and acting in them and animating them so that they might receivM
e existence ex nihilo and be in a state of finitude and limitation. This constitutes an exceedingly contracted illumination, and it is considered as virtually nothing at all compared with the quality of the limitless and infinite illumination, and there is no reference or relationship between them, as the term
 is understood in values, where the figure 1 has a relevancy with the number 1,000,000, for it is one-millionth part of it; but as regards a thing which is in the realm of infinity, there is noM
 number that can be considered relative to it, for a billion or trillion do not attain the relevancy of the figure 1 in comparison with a billion or trillion, but is veritably accounted as nothing.
So, indeed, is the quality of the contracted illumination which informs the higher and lower worlds, acting in them and animating them
compared with the quality of the hidden and concealed light that is of an infinite order and does not clothe itself or exercise its influence in the worlds, to animate them in a revealM
 them from above and is called sovev kol almin (the
encompasser of all worlds
The meaning of this is not that it encircles and encompasses from above spatially, G
d forbid, for in spiritual matters the category of space is in no way applicable. But the meaning is that it
encircles and encompasses from above
 insofar as the so-called
 influence is concerned, for influence which is in the category of
 in the worlds is referred to as
 within the worlds, for the influence that they receive is clothed and comprehended by them; whereas the influence which does not come within the category of
 but remains in occultation and concealment and is not apprehended by the worlds, is not described as being
encircling and encompassing.
 Therefore, since the worlds belong in the order of the finite and limited, it follows that only an extremely minute and contracted reflection of tM
he flow of the light of the holiness of the En Sof, blessed is He, clothes and reveals itself in them in a revealed form, and this only to animate them in a finite and limited state.
But the principal light without contraction to such an extent is called makif (
), since its influence is not revealed within them, inasmuch as they belong in the order of the finite and the limited.
To illustrate this point, consider this material world. Even though
The whole world is fM
Isaiah 6:3. namely, the light of the En Sof, blessed is He, as is written,
Do not I fill heaven and earth? says the L
Jeremiah 23:24. nevertheless only a very small vitality, of the category of inanimate and vegetable worlds, is clothed therein in the form of
 influence, while all the light of the En Sof, blessed is He, is termed as
 it, even though it actually pervades it, since its influence is no more revealed in it but is active in it inM
 a hidden and concealed manner; and any influence of a concealed nature is referred to as
encircling from above,
 is on a higher plane than the
Let us make it more intelligible by means of an example. When a man forms an image in his mind of something that he has seen or sees
although the entire body and essence of that thing, both its exterior and interior and its very core, are completely mirrored in his mind and thought, for he has seen it or is seeing it M
this is expressed by saying that his mind encompasses that object completely, and that thing is enveloped by his mind and thought. But it is not encompassed in actual fact, only in the imagination of the man
The Holy One, blessed is He, however, of Whom it is written,
For My thoughts are not your thoughts
Isaiah 55:8. surely His Thought and Mind, knowing all created things, encompass each and every created being from its beginning to its end and its inside andM
 very core, all in actual reality.
For example, in the case of the orb of this earth, His knowledge, blessed be He, encompasses the entire diameter of the globe of the earth, together with all that is in it and its deepest interior to its lowest depths, all in actual reality. For this knowledge constitutes the vitality of the whole spherical thickness of the Earth and its creation ex nihilo. However, it would not have come into being as it now is, as a finite and limited thing, with an exceedingly minute vitality M
sufficient for the categories of inorganic matter and vegetation, were it not for the many powerful contractions which have condensed the light and vitality that is clothed in the orb of the earth so as to animate it and sustain it in its finite and limited status and in the categories of inorganic and vegetable matter alone.
But His knowledge, blessed be He, which is united with His essence and being
He is the Knowledge, the Knower, and the Known, and knowing Himself, as it were, He knows all created thiM
ngs, but not with a knowledge that is external to Himself, like the knowledge of a human being, for all of them [the created things] are derived from the truth of His Being, blessed be He, and this thing is not within the power of human beings to comprehend clearly,
Maimonides, Hilchot Yesodei HaTorah 2:10; cf. Tanya, beg. ch. 2.
NOTE: As Maimonides, of blessed memory, has written
and the scholars of Kabbalah subscribed to his views
as is stated in Pardes of Rabbi Moshe Cordovero, of bM
lessed memory. This also accords with the Kabbalah of the Arizal, 9
See above, ch. 2, note 9. in the mystery of tzimtzum and the clothing of the lights in vessels, as has been mentioned previously in ch. 2.
this knowledge, since it is of an infinite order, is not described as clothing itself in the orb of the earth, which is finite and limited, but as encircling and encompassing it, although this knowledge embraces its entire thickness and interior in actual reality, thus giving it existence ex nihilo, as isM
 explained elsewhere.
Even though the particular aspects of the nature of the occultation and concealment of the light of the En Sof, blessed is He, in the descent of the worlds
until this material world was created
are too numerous to count and are of many diverse kinds, as is known to those who have tasted of the Tree of Life, 1
The Kabbalah. yet in general there are three levels of powerful and comprehensive
 giving rise to three comprehensive worlds, each category consM
isting of myriads upon myriads of particulars. These are the three worlds of Beriah, Yetzirah and Asiyah, for the world of Atzilut is G
In order to create the world of Beriah, which consists of the higher souls and angels, whose service to G
d is in the sphere of chabad [the intellectual faculties] which are clothed in them and are apprehended by them and from which they receive influence, there preceded a powerful
 as mentioned above.
So, too, from Beriah to Yetzirah. For thM
e minute portion of light which clothes itself in the world of Beriah is still in a category of infinity in relation to the world of Yetzirah and is unable to clothe itself in the latter except through a contraction and occulation. So, too, from Yetzirah to Asiyah. [An elaborate explanation of these three
 in order to make them more accessible to our poor intellect, is given elsewhere. 2
The doctrine of tzimtzum is more fully discussed in Likkutei Amarim, Part II, ch. 4 ff. See also above, ch.M
The purpose of all the
 is the creation of the material human body and the subjugation of the sitra achara to bring about the pre-eminence of light supplanting darkness
when a person elevates his divine soul and his vivifying soul together with their garments and all the powers of the body to G
d alone, as has been discussed earlier at length, 3
Chs. 35-37. for this is the purpose of the descent of the worlds.
As water mirrors the reflection of a face
: As the Holy One, blessed is He, has, as it were, laid down and set aside, figuratively speaking, His great infinite light and has stored it away and concealed it by means of three different kinds of
and all this because of His love for lowly man, in order to raise him up to G
Love impels the flesh,
 Bava Metzia 84a. how much more, and an infinite number of times more, is it fitting that a man also should relinquish and set aside all he possesses, both spiritually and physiM
cally, and renounce everything in order to cleave to Him, blessed be He, with attachment, desire, and longing, without any hindrance, within or without, neither of body nor soul, nor money, nor wife and children.
Thereby will be understood the true reason and meaning of the Rabbinical enactment ordaining the recitations of the blessings of the Shema : two preceding it
Mishnah, Berachot 1:4. For it would appear, at first glance, that they have no connection whatsoever with the recital of the Shema, as RashM
Rabbi Solomon ibn Aderet, 13th cent. Spanish Talmud exegete and codifier. and other codifiers have stated. Why, then, were they termed
Blessings of the Shema?
 And why were they ordained to be recited specifically before it?
But the reason is that the essence of the recital of the Shema is to fulfill the injunction
with both your natures
 Berachot 54a. that is to say, to overcome anything that deters from the love of G
des to the wife and children, to whom a man
s heart is, by his very nature, bound. So have the Rabbis, of blessed memory, commented on the verses,
For He spoke, and it came to be,
Psalms 33:9. that this refers to the wife;
He commanded, and it endured,
Ibid. that this refers to the children; 10
 Shabbat 152a. and by
your soul and your might
 is understood, literally, your life and sustenance
renouncing everything for the love of G
But how can physical man attain to this levelM
? It is, therefore, to this end that the blessing of Yotzer Or 11
Liturgy, First Blessing Preceding the Morning Shema. was introduced first, for [in this blessing] there is said and repeated at length the account and order of the angels
standing in the heights of the universe
 in order to proclaim the greatness of the Holy One, blessed is He
how all of them are nullified in His light, blessed be He, and
declaring in reverence,
hat He is apart from them, and He does not clothe Himself in them in a
the whole earth is full of His glory,
 namely, the community of Israel above and Israel below, as has been explained earlier.
the Ofanim and holy Chayot with a mighty sound
Blessed be the glory of the L
Ezekiel 3:12, cited in the aforementioned blessing. for they neither know, nor do they apprehend His place, as we say,
for He alone is exalted and holyM
Then follows the second blessing,
With an everlasting love You have loved us, L
According to the Lurianic rite
. In the Ashkenazic rite
. That is to say that He set aside all the supernal, holy hosts and caused His Shechinah to dwell upon us, so that He be called
 in the same sense that He is called
 as explained earlier. 16
Chs. 46 and 47. This is because
love impels the flesM
 Therefore it is called ahavat olam (
), for this is the so-called
 of His great and infinite light, taking on the garb of finitude, which is called olam (
), for the sake of the love of His people Israel, in order to bring them near to Him, that they might be absorbed into His Unity and Oneness, blessed be He.
This is also the meaning of
[You have bestowed upon us] exceedingly abounding mercy,
Liturgy cited in note 16. namely, exceeding the nearness of M
d toward all the hosts above;
and You have chosen us from among all nations and tongues,
 which refers to the material body which, in its corporeal aspects, is similar to the bodies of the gentiles of the world;
and have brought us near
that we may thank You
the interpretation of
 will be given elsewhere;
and proclaim Your Unity
to be absorbed into His Unity, blessed be He, as has been explained above.
When the intelligent person will reflect on these maM
tters in the depths of his heart and brain, then
as water mirrors the image of a face
his soul will spontaneously be kindled and it will clothe itself in a spirit of benevolence, willingly to lay down and resolutely to abandon all he possesses, in order only to cleave to Him, blessed be He, and to be absorbed into His light with an attachment and longing, and so forth, in a manner of
 and the attachment of spirit to spirit, as has been explained earlier.
But how does the attachment of spirit toM
 spirit take place? To this end it is stated [further on],
And these words shall be
upon your heart. And you shall speak of them
From the first portion of the Shema (Deuteronomy 6:4-9). As is explained in Etz Chaim that the union of
 is essentially the union of chabad with chabad, 20
The attachment of the intellectual faculties of man to those of G
d embodied in the Torah. that is, concentration in the Torah; while the mouth, as the outlet of the breath and its emergence into M
a revealed state represents the category of speech engaged in words of the Torah, for
By the word that proceeded out of the mouth of G
However, one does not fulfill one
s duty by meditation and deliberation alone until one expresses the words with his lips in order to draw the light of the En Sof, blessed is He, downward [even] to the vivifying soul which dwells in the blood of man
which is produced by [the intake of food from] the mineral, vegetable, and animal M
thus to raise them all to G
d, together with the entire Universe and to cause them to be absorbed in His Unity and Light, blessed be He, which will illumine the world and its inhabitants in a revealed manner,
d will be revealed, and together all flesh will see
Isaiah 40:5. For this is the purpose of the descent of all the worlds, that the glory of the L
rd may pervade this world especially, in a revealed manner, to
change darkness to light and bitterness to swM
 as has been explained above at length. 23
And this is the essence of man
s kavanah in his service: to draw the light of the En Sof, blessed is He, down below. However, the initiative must come through the elevation of the mayin nukvin 24
Feminine waters. See above, end ch. 10. to surrender to Him his soul and possessions, as has been explained above.
All the distinctions and gradations of love, that have been mentioned above, derive from the
priest, man of grace
 Zohar I:256b; 258b. and are called kesef hakodoshim (
longing for holy things
 (cf. II Kings 12:5). etymologically, as in
For you longed repeatedly 3
from the same root as
There is, however, yet another distinction of love which excels them all, as gold is superior to silver, and this is a love like fiery coals from the distM
inction of the supernal gevurot from binah ilaah (supernal understanding). 5
 Chochmah and binah in the intellect have their counterparts chesed and gevurah in the middot.
This is when, through contemplation on the greatness of the En Sof, blessed is He, before Whom everything is truly accounted as nought, the soul is kindled and flares up toward the glory of the splendor of His greatness in order to gaze on the glory of the King, like glowing coals of a mighty flame which surges upward, striving to be parted fM
rom the wick and the wood on which it has taken hold. This is brought on by the preponderance of the element of Divine fire that is in the divine soul. In consequence of this it develops a thirst, as is written,
My soul thirsts for You
Psalms 63:2. next it attains the distinction of
Song of Songs 2:5. and then it reaches a state of very rapture of the soul (
Indeed, my soul pines.
From here [supernal gevurot ] issues fortM
h the root of the Levites 9
Whereas the priest is the man of chesed, the Levite symbolizes gevurah, as explained in many sources of Kabbalah and Chasidut. Cf. e.g., Likkutei Torah, Bamidbar 1c; Korach 54a f; Va
etchanan 8b. [on earth] below [and in the World to Come, when the world will be exalted, they will become the priests, as the Arizal 10
See above, ch. 2, note 9. commented on the verse,
But the priests, the Levites,
Ezekiel 44:15. that the Levites of today will become the priests of the fM
uture]. The service of the Levites was to raise the voice of melody and thanksgiving, with song and music, with tunefulness and harmony, in a manner of
The counterpart of the ecstatic worship by the angels ( Chayot ); cf. Ezekiel 1:14. which is the distinction of the intense love resembling the flame that flashes out of the lightning, as is mentioned in the Gemara [ Chagigah, ch. 2]. 13
It is impossible to elucidate this matter clearly in writing. Yet every warmheaM
rted and intelligent person gifted with understanding, who deeply binds his mind and contemplation to G
d, will discover the goodness and light which are treasured up in his intelligent soul, each according to his capacity
there is one who is affected [in one way]
and there is one who is affected [in another], and so forth
prefacing it with the fear of sin, in order to be completely parted from evil, that the iniquities may not interpose
The order of the service in occupying oneseM
lf with the Torah and commandments, a service derived from the category of the said intense love, is in the manner of
 alone, as is written in Sefer Yetzirah,
And if your heart hastens, return to the One.
1:8. Cf. Tikkunei Zohar, Introduction 7a. The interpretation of [the phrase]
if your heart hastens
 is the craving of the soul that is in the right side of the heart
when it gains sway 15
over the left part, i.e., over the natural desires of the animal soul. and bursts into fM
lame and grows so exceedingly enraptured that the very soul is consumed with a desire to pour itself out into the embrace of its Father, the Life of life, blessed is He, and to leave its confinement in the corporeal, physical body, in order to attach itself to Him, blessed be He
then one must take to heart the teaching of the Rabbis, of blessed memory, that
against your will you live
 Avot 4:22. in this body, animating it for the purpose of drawing downward the higher life from the Life of life, blessM
ed is He, through the life-giving Torah, that there may be a dwelling in the lower world for His Oneness, blessed be He, in a revealed state. As has been explained above, and as is explained in the holy Zohar, 17
 the meaning of which is that the yichud hane
elam (hidden Unity) shall become a category of the
And this is the interpretation of the text,
let us go out into the field
 (Song of Songs 7:1M
2), alluding to the consummation of love in the
 i.e., this material world. Or perhaps it refers to the well-known Shabbat hymn,
Come my Beloved to meet the Bride.
 From this will be understood the adage of the Rabbis,
against your will you live; against your will
 Avot 4:22. What then should one
s desire be? The answer will be found elsewhere 20
See Torah Or 2a; 25b, et al. in the lengthy explanation of this Mishnah,
against your will you live
with the aid of the Life M
of life, blessed is He.
To return to, and further to elucidate, the expression of the Yenuka, mentioned earlier, 1
Ch. 35. it is necessary first to explain
so that one may understand a little
the subject of the indwelling of the Shechinah, which rested in the Holy of Holies and likewise all other places where the Shechinah rested. What is the meaning of this? Is not the whole world full of His glory? And surely there is no place void of Him.
The [clue to the] understanding of this is to be M
From my flesh I see G
Job 9:26. The analogy is from the soul of a human being which pervades all the 248 organs of the body, from head to foot, yet its principal habitation and abode is in his brain, whence it is diffused throughout all the organs, each of which receives from it vitality and power appropriate to it, according to its composition and character: the eye for seeing, the ear for hearing, the mouth for speaking, and the feet for walking
as we clearly sense that in theM
 brain one is conscious of everything that is affected in the 248 organs and everything that is experienced by them.
Now, the variation in the acquisition of powers and vitality by the organs of the body from the soul is not due to the [soul
s] essence and being, for this would make its core and essence divisible into 248 diverse parts, vested in 248 loci according to the various forms and locations of the organs of the body. If this were so, it would follow that its essence and core are fashioned in a material M
design, in a likeness and form resembling the shape of the body, Heaven forfend! Rather, it is entirely a single and simple spiritual entity, which, by its intrinsic essence, is divested of any corporeal shape and of any category and dimension of space, size, or physical limitation. It is, therefore, impertinent to say, in relation to its core and essence, that it is located in the brain of the head more than it is in the feet, since its core and essence are not subject to the dimensions and categories of physical M
limitation. But there are contained in it, in its intrinsic essence, 613 kinds of powers and vitalities to be actualized and to emerge from concealment in order to animate the 248 organs and 365 veins of the body, through their embodiment in the vivifying soul, which also possesses the corresponding 248 and 365 powers and vitalities.
It is with reference to the flow of all the 613 kinds of powers and vitalities from the concealment of the soul into the body in the process of animating it that it has been said thatM
 the principal dwelling place and abode of this flow of life and of this manifestation is situated entirely in the brains of the head. Therefore they first receive the power and vitality appropriate to them according to their disposition and character, namely, chabad ( chochmah, binah, daat ) and the faculty of thought, and all that pertains to the brains; and not only this, but also the sum total of all the streams of vitality flowing to the other organs is also contained and is clothed in the brain that is in theM
 head. It is there that the core and root of the said manifest flow of the light and vitality of the whole soul are to be found. From there a radiation is diffused to all the other organs, each of which receives the power and vitality appropriate to it in accordance with its disposition and character: the faculty of sight reveals itself in the eye, and the faculty of hearing manifests itself in the ear, and so forth. But all the powers flow from the brain, as is known, for therein is located the principal dwelling M
place of the whole soul, in its manifest aspect, since the sum total of the vitality that is diffused from it is revealed there. Only the [individual] powers of the said general vitality shine forth and are radiated from there into all the organs of the body, much in the same manner as light radiates from the sun and penetrates rooms within rooms. [Even the heart receives vitality from the brain; hence the brain has an intrinsic supremacy over it, as has been explained above. 3
In a truly like manner,M
 figuratively speaking, does the En Sof, blessed is He, fill all worlds and animate them. And in each world there are creatures without limit or end, myriads upon myriads of various grades of angels and souls, and so on, and likewise, the abundance of the worlds is without end or limit, one higher than the other
Now, the core and essence of the En Sof, blessed is He, is the same in the higher and lower worlds, as in the example with the soul given above and as is written in the Tikkunim that
n One of all the hidden.
 Tikkunei Zohar, Introduction 17a. This is to be understood that even in the higher, hidden worlds He is hidden and concealed within them, just as He is hidden and concealed in the lower, for no thought can apprehend Him at all even in the higher worlds. Thus as He is to be found there, so is He found in the very lowest.
The difference between the higher and lower worlds is with regard to the stream of vitality which the En Sof, blessed is He, causes to flow and illumine in a categM
revelation out of concealment
 [which is one of the reasons why the influence and stream of this vitality is figuratively called
], thereby animating the worlds and the creatures therein. For the higher worlds receive, in a somewhat more
 form, than do the lower, and all creatures therein receive each according to its capacity and nature, which is the nature and the form of the particular flow with which the En Sof, blessed is He, imbues and illumines it.
But the lower [worlds]M
, even the spiritual ones, do not receive [the light] in quite such a
 form, but only by means of many
 wherein the En Sof, blessed is He, invests the vitality and light which He causes to flow and shine on them in order to animate them.
These garments, wherein the En Sof, blessed is He, invests and conceals the light and vitality, are so numerous and powerful that thereby He created this very corporeal and physical world. He gives it existence and animates it by the vitality and lightM
 which He causes to flow and shine forth to it
a light that is clothed, hidden, and concealed within the numerous and powerful garments, which hide and screen the light and vitality, so that no light or vitality whatsoever is visibly revealed, but only corporeal and physical things that appear lifeless. Yet they contain light and vitality which constantly give them existence ex nihilo, that they shall not revert and become nothing and nought as they had been. This light comes from the En Sof, blessed is He, excepM
t that it is clothed in many garments, as is written in Etz Chaim, that the light and vitality of the physical orb of Earth, which is seen by mortal eyes, is derived from malchut d
The lowest of all the sefirot ; for Malchut is the tenth sefirah, and Asiyah
the fourth of the Four Worlds. and in it is contained malchut d
Yetzirah, and so on, so that in all of them are contained the ten sefirot of Atzilut which are united with their Emanator, the En Sof, blessed is He.
Now, just as in the human soul the principal manifestation of the general vitality is in the brain, while all the organs receive merely a light and potency which shines to them from the source of the manifestation of the said vitality in the brain, so indeed, figuratively speaking, is the essential manifestation of the general stream of vitality, animating the worlds and the creatures therein, clothed and contained in His will, wisdom, understanding, and knowledge, blessed be He, which are called the
 and these are those which are clothed in the Torah and its commandments.
The manifestation of this general flow of life is the source of the vitality which the worlds receive, each one in particular. Only a glow is diffused and shines forth from this source in a similar manner as the light radiates from the sun, by way of example, or as the powers of the organs of the body derive from the brain, as discussed above. 1
In the previous chapter.
It is this source which is called the
world of manifestationM
 in the quoted verse. from the Scriptural phrase,
That I may dwell among them.
Exodus 25:8. For this source is the beginning of the revelation of the light of En Sof, which extends to and illumines the worlds in a
 manner. From this source there extends to each individual thing the particular light and vitality suitable for it, and it [the light] dwells and is cloM
thed in them, thereby animating them.
Therefore it is figuratively called
mother of the children
community of Israel,
 for from this source have emanated the souls of Atzilut and have been created the souls of Beriah, and so forth, all of them being derived only from the extension of the vitality and light from this source which is called
 resembling the radiation of light from the sun.
But as for the Shechinah itself, namely, the origin and core of the manifestation whereby the EnM
 Sof, blessed is He, illumines the worlds in a
 form and which is the source of all streams of vitality in all the worlds [their entire vitality being no more than the light which is diffused from it like the light radiated from the sun], the worlds cannot endure or receive the light of this Shechinah, that it might actually dwell and clothe itself in them
 to screen and conceal its light from them, so that they may not become entirely nullified and lose their identity within M
their source, like the nullification of the light of the sun in its source, namely, in the sun itself, where this light cannot be seen, but only the integral mass of the sun itself.
 which is able to conceal and clothe [the Shechinah ] yet will not [itself] be completely nullified within its light? This is His will, blessed be He, and His wisdom, and so forth, which are clothed in the Torah and its commandments that are revealed to us and to our children, for
the Torah issues from M
 Zohar II:85a and 121a. which is chochmah ilaah (supernal wisdom) that is immeasurably higher than the world of manifestation, for
He is wise, but not with a knowable wisdom,
 and so forth. And as has previously been explained, the light of the En Sof, blessed is He, is clothed in and united with the supernal wisdom, and He, blessed be He, and His wisdom are One, only that it has descended by means of obscuring gradations, from grade to grade, with the descent of the worlds, until it has clotheM
d itself in material things, namely, the 613 commandments of the Torah.
As [this wisdom] came down by descents from world to world, the Shechinah, too, came down and clothed itself in it in each world. This is the shrine of the
 which is contained in each world. So also has it been stated in the Zohar and Etz Chaim that the Shechinah
Atzilut [being the manifestation of the light and vitality of the En Sof, blessed is He, which illumines the worlds, wherefore it is calleM
breath of His mouth,
 as it were, as in the case of human beings, by way of example, speech reveals to the hearers the speaker
s secret and hidden thought]
clothes itself in the shrine of the Holy of Holies of Beriah, namely, the chabad ( chochmah, binah, daat ) of Beriah. Through the latters
 clothing themselves in the malchut d
Beriah, there have been created the souls and the angels which exist in the world of Beriah.
From there also descends the [wisdom of the] TaM
lmud that we possess. It has already been previously explained 5
Chapter 39. in the name of Tikkunim that in the world of Beriah there shine and flow forth the chochmah, binah, and daat ( chabad ) of the En Sof, blessed is He, in a powerfully contracted manner, in order that the souls and the angels, which are limited and finite beings, shall be able to receive the influence from these categories of chabad. Therefore from there also originates the Talmud, which is also a category of chabad, for the Talmud consisM
ts of the reasons and interpretations of the halachot in clearly defined terms. These reasons and interpretations are a category of chabad, while the halachot themselves derive from the middot of the En Sof, blessed is He, namely, kindness, justice, mercy, and so on, from which originate permission and prohibition, license and restriction, liability and blamelessness, as is explained in the Tikkunim.
By virtue of the clothing of malchut d
Atzilut in malchut d
Beriah it clothes itself in the shrine of the Holy M
of Holies of Yetzirah, this being the chabad of Yetzirah. When the latter are clothed in the malchut d
Yetzirah, there are formed the ruchot 6
Sing. ruach, the second of the three grades comprising the human soul ( nefesh, ruach, neshamah ). and the angels which belong in [the world of] Yetzirah.
From there, too, comes the Mishnah that we possess, which comprises the legal decisions that are likewise derived from chabad of the En Sof, blessed is He.
Only that the categories of chabad, that is, the reasons anM
d interpretations of the halachot, are clothed and hidden within the laws themselves and are not in a revealed form, while the elements of the halachot [themselves], which are in a revealed form, are the very reflection of the attributes of the En Sof, blessed is He, in their revealed form. Thus, it has been explained above in the name of the Tikkunim, namely, that six sefirot nest in Yetzirah. They comprise, in general, two extensions
acting either with forbearance from the aspect of kindness, tM
hat is to say, to permit a thing to ascend to G
d, or acting forbiddingly, and so on. 7
) are said to be determined by the aspect of chesed, while the things forbidden (
) are determined by the aspect of gevurah. Cf. ch. 7. And all this is according to the chochmah ilaah d
Atzilut (higher wisdom of Emanation); in which binah and daat are contained, and they are united with the En Sof, blessed is He, for in all of them are clothed chabad of AtziluM
t with which the light of the En Sof, blessed is He, is united in a perfect union.
In a like manner the Shechinah descended and clothed itself in the shrine of the Holy of Holies of Asiyah.
Each of those three worlds is subdivided into myriads of gradations, which are also called particular worlds, and malchut d
Atzilut which is clothed in the malchut
NOTE: Thereby will be understood the text of the verse,
Your kingship ( malchutecha ) is a kingship over all worlds.
descends and clothes itself in the shrine of the Holy of Holies, namely, the chabad, which is in the world below it in rank.
It is from the Shechinah which is clothed in the shrine of the Holy of Holies of each and every general or particular world that light and vitality are extended and diffused to the whole world and the creatures contained therein, the souls, angels, and so forth, for all of them were created by the ten fiats in the act of Creation, these being the
At the time the First Temple stood, in which the Ark and Tables [of the Decalogue] were housed in the Holy of Holies, the Shechinah, i.e., malchut d
Atzilut, that is, the aspect of the
 light of the En Sof, blessed is He, dwelled there and was clothed in the Ten Commandments, far higher and stronger, and with a greater and mightier revelation, than its revelation in the shrines of the Holy of Holies above in the upper worlds. For the Ten Commandments are the all-eM
mbracing principles of the whole Torah, which comes from the chochmah ilaah (higher wisdom) 1
 Zohar II:85a; 121a. that is far higher than the world of manifestation. In order to engrave them on material tablets of stone it (the Shechinah ) did not descend degree by degree, parallel to the order of descent of the worlds down to this material world. For this material world functions through the garment of material nature, while the Tables [of the Decalogue] are
d, and the writing is the writingM
Exodus 32:16. beyond the nature of this material world which is derived from the effulgence of the Shechinah in the shrine of the Holy of Holies of Asiyah (
), whence issues light and vitality to the world of Asiyah, in which this our world also is contained.
But the category of the higher wisdom of Atzilut, consisting of the totality of the Torah as it is epitomized in the Decalogue, has clothed itself in malchut of Atzilut and of Beriah alone, and they alone, united as they are withM
 the light of the En Sof, blessed is He, that is within them, are referred to as the
 which rested in the Holy of Holies of the First Temple, through its clothing itself in the Ten Commandments, which were engraved in the Tables [reposing] in the Ark, by miraculous means and by the work of the Living G
 world which nests in the world of Beriah, as is known to to the students of Kabbalah].
As for the Second Temple, in which did not repose the Ark and Tables [of the DM
 Yoma 21b. our Rabbis, of blessed memory, said that the Shechinah did not abide there. 4
Ibid. 96. This refers to the category of the Shechinah which used to abide in the First Temple
which was not of the ordinary descent of the worlds. But in the Second Temple it abided according to the order of gradual descent, of malchut d
Atzilut vested in malchut d
Beriah and the latter in malchut d
Yetzirah, and the latter in the shrine of the Holy of Holies of Asiyah which in turn was clothed in thM
e Holy of Holies of the Temple here below. In it rested the Shechinah, i.e., malchut d
Yetzirah, which was clothed in the Holy of Holies of Asiyah. Therefore no man was permitted to enter there, except the High Priest on the Day of Atonement. However, since the Temple was destroyed, there remains to the Holy One, blessed is He, but
the four cubits of halachah alone.
 Berachot 6a. Hence each individual who sits by himself and occupies himself in the Torah, the Shechinah is with him, as is stated in the M
first chapter of Berachot. 6
the Shechinah is with him
 means in the order of the gradual descent and investment of malchut d
Atzilut in malchut d
Beriah, and Yetzirah and Asiyah.
For the 613 commandments of the Torah are by and large active precepts, as are also those which are fulfilled by word and thought, such as Torah study, Grace after meals, the recital of the Shema and Prayer, for it has been ruled that contemplation has not the validity of speech, and one has not fulfilled oneM
s obligation by contemplation and kavanah alone, until he gives utterance with his lips; and it has been ruled that the motion of the lips is considered an
The 613 commandments of the Torah, together with the seven commandments of our Rabbis, combine to total the numerical equivalent of
) which is the the will of the Supreme One, blessed is He, which is clothed in His wisdom, blessed be He, and they are united with the light of the En Sof, blessed is He, in a perfect union.
rd has founded the earth with wisdom,
Proverbs 3:19. which refers to the Oral Law that is derived from the higher wisdom, as is written in the Zohar,
The Father [ chochmah ] begat the daughter 8
 Zohar III:248a; 256b. [i.e., malchut, the Oral Law].
And this is what the Yenuka meant when he said that
the supernal light that is kindled on one
s head, namely, the Shechinah, requires oil,
 Zohar III:187a. Cf. Tanya, chs. 35, 51. that is, to be clothed in wisdom, which is called
oil from the holy anointing,
Exodus 30:31. as is explained in the Zohar, that
these are the good deeds,
 namely, the 613 commandments, which derive from His wisdom, blessed be He. Thereby the light of the Shechinah can cling to the wick, i.e., the vivifying soul in the body, which is metaphorically called a
 For just as in the case of a material candle, the light shines by virtue of the annihilation and burning of the wick turning to fire, so does the light of the Shechinah rest on the diviM
ne soul as a result of the annihilation of the animal soul and its transformation from darkness to light and from bitterness to sweetness in the case of the righteous, or at least through the destruction of its garments, which are thought, speech, and action, and their transformation from the darkness of the kelipot to the Divine light of the En Sof, blessed is He, which is clothed and united in the thought, speech, and action of the 613 commandments of the Torah, in the case of benonim.
For as a result of the traM
nsformation of the animal soul, originating from the kelipat nogah, [a transformation] from darkness to light, and so forth, there is brought about the so-called
ascent of the feminine waters
See above, end ch. 10. to draw the light of the Shechinah, i.e., the category of the
 light of the En Sof, blessed is He
s divine soul [principally dwelling] in the brain of the head. Thereby will also be clearly understood the text
d is a consuming fire,
Deuteronomy 4:24. as is explained elsewhere. 13
 Likkutei Torah, Shelach 40b; Re
eh 34c; Haazinu 78d, et al.
CONCLUSION OF THE FIRST PART WITH THE HELP OF G-D, MAY HE BE BLESSED AND EXALTED.h!
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Part IV; Iggeret HaKodesh 1/2
ONE. We begin with a benediction 1 This letter was written in reply to the
referring to the completion of the whole Talmud,
 etc.; the author, therefore, responds firstly with a benediction, in accordance with the Talmudic precept ( Berachot 59b) that one is to laud G
d for glad tidings. Cf. Shulchan Aruch, Orach Chaim 221:1; Seder Birchot Hanehenin, by the author, ch. 12. to bless and to give thanks to the L
 good: 2 Par. Psalms 106:1; etc. my soul has heard and was revived 3 Par. Isaiah 55:3. by a good tiding
there is no Good but Torah, 4 Avot 4:3; Berachot 5a. the Torah of the L
rd is whole 5 Par. Psalms 19:8.
referring to the completion of the whole Talmud in most cities and congregations of the men of our chasidic brotherhood. 6 In Hebrew
), this is a term used to denote particular groups in general, and especially in frequent use among Chasidim, when referring to their oM
wn group(s). The term is of Biblical origin, cf. Jeremiah 38:22; Obadiah 1:7; cf. also Genesis 34:21. The study of the complete Talmud, to which this letter refers, was not an incidental occasion. R. Schneur Zalman demanded of his followers that this should be done annually, in every city and, where so applicable, by every congregation; see Kuntres Acharon, Essay 9. Gratitude for the past, and a request for the future: may G
d grant and continue to strengthen their hearts among the mighty 7 Par. Amos 2:16, thoughM
 relating it to Avot d
The mighty are none others than the mighty in Torah.
 with the might of Torah 8 See Derech Eretz Zuta, ch. 4:
There is no might but in Torah.
 See also Bamidbar Rabbah 10:8. in like manner from year to year and make known to mankind the might of the Oral Torah 9 See previous note; also, in the scheme of the sefirot, the Oral Torah is related to the sefirah of gevurah
cf. Zohar I:253a; ibid. III:257a; et passim. and its strong (
and her strong power.
 The Torah is referred to as
 ( Zohar II:58a and Nitzutzei Orot, by R. Chaim David Azulai, ad loc.; cf. below, note 42); see Likkutei Amarim, Part I, ch. 36.
King Solomon, peace be to him, explained:
She girds her loins with strength (
 11 Proverbs 31:17. The
 are the faculty 12 Text corrected according to L. H. which supports the whole body, with the head that was put and stands over them; and they are the ones that take anM
d bring (the body) to its desired destination.
And just as it is with the corporeality of the body, so it is with [the aspect of] the spiritual of the Divine soul. The true belief in the One G
d, the En Sof, blessed is He
[Who permeates all worlds and encompasses all worlds, 13 Zohar III:225a.
With respect to the terms
encompasses all worlds
 (referring to the immanence and transcendence of G
d), see Likkutei Amarim, Part I, chs. 41, 48, and 51; Part II, ch. 7. Cf. below, Epistle 3M
, note 12. and there is no place void of Him 14 Tikkunei Zohar 57 (91b); 70 (122b). above to no end and below to no limit, and likewise in all four directions, truly in a state of infinitude, and likewise in the aspects of
 15 See below, note 17. as known.]
Now, this belief is referred to as the faculty of the
 which upholds and sustains 16 Cf. Makkot 24a:
Habakkuk came and based (all commandments) on one belief
; see Likkutei Amarim, Part I, ch. 33. Thus faith is the founM
 meaning the intellect that contemplates and cogitates on the greatness of the En Sof, blessed is He, in the aspects of
 are crucial concepts in Sefer Yetzirah (see there 3:3 ff.; et passim ). Generally speaking they represent the concepts of space (world), time (year), and life, or vital force (soul). See Likkutei Torah, Chukat 64d; Haazinu 74d; Shir Hashirim 7b.
Above the author mentioned only
 was already described in the
above, below, and all four directions.
 and on the magnitude of His kindness and His wonders with us, that we are
A people close to Him
 18 Psalms 148:14. This passage, literally, may be translated:
the people that is His relative!
 See Midrash Tehillim 4:3, 4; also Likkutei Torah, Re
able to cleave to Him
; see Deuteronomy 11:22, 30:20; Joshua 22:5 (cf. Deuteronomy 4:4, 10:20, M
13:5; Job 23:8; Jeremiah 13:11). (Thus it is) known from the saying: 20 Avot 4:17. See Likkutei Amarim, Part I, ch. 4.
One hour of repentance and good deeds in this world is better than all the life of the World to Come,
 for the World to Come is but a gleam and reflection of the [aspect called] Shechinah, 21 The Divine Indwelling. See Berachot 17a and Maimonides, Hilchot Teshuvah, ch. 8.
Paradoxically, the Shechinah itself dwells in this material world, while the (spiM
ritual) World to Come is a mere
 of the Shechinah. Thus only in this world can one cleave to the Shechinah itself through
repentance and good deeds.
 In the World to Come, one can attain no more than the
 of the Shechinah. Cf. below, Epistle 8, note 23. and was created by the single yud of His Name, blessed be He
. 23 Menachot 29b; see below, Epistle 5. Repentance and good deeds, however, truly bring Israel close to their Father in Heaven, to His Being and EM
ssence, as it were, [the aspect of infinitude, indeed], and as it is written: 24 Psalms 148:13, 14; cf. Midrash Tehillim 4:3, 4 and Likkutei Torah, Re
His radiance is upon the earth and heavens. He raises the glory of His people
Who has sanctified us (to Himself) with His commandments, and commanded us
 25 Text of benedictions uttered before the performance of many precepts. These words emphasize a special relationship between G
d and Israel; see Likkutei Amarim, Part I, ch. 46; LikkuM
tei Torah, Derushim LiShemini Atzeret 83c; cf. Sefer Habahir 57 (184).
And as waters (reflect) the face
, 26 Proverbs 27:19:
As waters (reflect) face to face, so is the heart of man to man.
 In other words, there is an equal reflection and response. See Yalkut Shimoni, ad loc. (vol. 2, toward end of 961), and Likkutei Amarim, Part I, ch. 46 and 49. from this contemplation are born the intellectual or the natural awe and love, 27 See Likkutei Amarim, Part I, ch. 16 and 38 on the concepts (and the distinctionM
 between) intellectual and natural awe and love. that there be a state of
Their heart cried to the L
 28 Par. Lamentations 2:18. or a state of
Flashes of fire, a mighty flame
 29 Par. Song of Songs 8:6; cf. Likkutei Torah, Chukat 66b and references cited there; below, Epistle 29.
 ( ratzo ), and, afterward, on a level of
 ( shov ) 30 See Ezekiel 1:14.
 are two levels in the worship of G
in their natural sequence
follow one upon the other, in this order. Ratzo, lit., running, signifies a fierce love and passion for G
 (advancing) toward G
d, in order to cleave unto Him. Shov, lit., returning, which follows upon and is a still higher level than ratzo, signifies the occupation with Torah and mitzvot, thus bringing the
 to its proper conclusion. By the
 the Divine abundance is elicited and drawn earthward, in, and through the fulfillment of the Torah and the commandments. While advM
 (Cf. Torah Or, Bereishit 1d-2a; 25b.) In Likkutei Torah, Re
eh 19d, the author applies these two levels to Deuteronomy 13:5:
You should go after the L
Him you shall fear. His commandments you shall keep,
due to the fear of G
d in his heart and being abashed by His greatness
. This is the aspect of
the left hand parries,
An aspect of gevurah ; withdrawal (cf. Addendum, MysticM
al Concepts in Chassidism ). as it is written of the Giving of the Torah: 32 Exodus 20:15.
The people saw and they trembled, and they stood from afar
 And these are the faculties of the arms 33
; advance and retreat. and the body of the soul. 34 I.e., the counterpart of the physical body in the soul; the harmony between love and awe. (See Addendum, ibid.)
But what gives the power and strength to the faculty of the loins
to support and sustain the head and the arms? It is the occuM
pation with, and the study of, the halachot 35 Legal rulings. in the Oral Torah
which is the [state of] manifestation of the Supernal Will. 36 G
s will is expressed in the Torah. The legal rulings of the Oral Torah define and explicate (manifest) in detail the Divine will as expressed in the Torah.
See below, Epistle 29. For though
the Torah derives from chochmah,
 37 Zohar II:121a; ibid., 85a and III:81a; cf. Bereishit Rabbah 17:5 its source and [its] root surpasses exceedingly the rank of chochmah,M
 and is [that which is] referred to as the will of the Supreme One, blessed is He, 38 The Torah stems from chochmah while chochmah itself derives from the supreme keter which is also referred to as the supreme ratzon. See above, note 37; Tikkunei Zohar 70 (127a); and cf. Likkutei Amarim, Part I, ch. 4. as it is written: 39 Psalms 5:13.
As with a shield ratzon ta
etrenu (You encompass him with favor)
as a crown 40 Atarah, in Hebrew. which is over the brains that are in the head [and as known from what has M
been explained on the verse
A woman of valor is the crown of her husband
whoever repeats halachot every day
 42 The author refers to his exposition appearing below, Epistle 29. ].
This is the meaning of
She girds her loins with strength
: there is no strength but Torah, 43 Sifrei, Deuteronomy, sect. 343 (on Deuteronomy 32:2); Shir Hashirim Rabbah 1, s.v. Meshacheni 1; Tanchuma, Berachah 4; cf. above, note 10. See Likkutei Torah, Shelach 39d. for it gives power and strenM
gth to the faculty of the loins
which are girded and embodied in it 44 In the Torah (the
; tiferet ; cf. Tikkunei Zohar 21 (60a), and 70 (131a). to strengthen and fortify its
 namely the intellectual or natural awe and love, each one according to his measure. (As regards supporting and sustaining the faculty of the
 of the soul, i.e., the intellect that contemplates
 [Solomon] said: 45 Proverbs 31:18.
She perceives that her trade is good,
 as explained elsewhere.)
he occasion and time for the strengthening and fortification of the
 is the time of the morning prayer. For above that is the time of compassion and a time of Supreme favor. 46 Zohar I:247b; III:204a. See also Mechilta on Exodus 14:24 and Zohar Chadash 8a. And, therefore, that I will seek after from those who seek the L
rd: let them both contemplate and ponder, and have as a reminder between their eyes, 47 Par. Exodus 13:9. all that I wrote them last year in general, and especially wiM
th respect to the devotion of prayer from the depth of the heart. 48 Cf. Zohar II:63b. Day after day they should seek the L
rd with all their heart and with all their soul, 49 Par. Deuteronomy 4:29. to pour out their soul as water in the presence of the L
rd, 50 Par. Lamentations 2:19. and as the saying of our Sages, of blessed memory, in Sifrei : 51 Sifrei on Deuteronomy 6:3.
To the extent of pressing out the soul
And now once more I put forth my hand a second time to an additional explanation and tM
wofold request, extended and laid out before all men of the chasidic brotherhood, 52 Cf. above, note 6. those close and those afar, to take upon themselves (the following):
On all weekdays, businessmen, who do not have so much time, should not descend before the Ark. 53 That is, to lead the congregation in prayer. Only from those who have the time [either teachers, or such as are supported by their parents] who are able to prolong the morning prayer to at least about an hour and a half on all weekdays shall one deM
scend before the Ark, according to lot or by consent of the majority. And he should gather about him all those who are supported by their parents, or teachers, who are able to prolong like himself. This (arrangement) is not to be changed, I beg and beseech you!
On Shabbat and the Festivals, however, all the businessmen, too, have the time and opportunity to prolong their prayers with the devotion of their heart and soul to the L
rd. Moreover, theirs is the duty to do so with exceeding uplifting and abundant streM
ngth, as stated in Shulchan Aruch, Orach Chaim, 54 Section 290:2 (glosses of R. Moses Isserles). and as it is written in the Torah of Moses: 55 Exodus 20:9, 10.
Six days you shall work
and the seventh day is a Shabbat to the L
 stating expressly that (Shabbat) is wholly to the L
rd. 56 See Rabbi Schneur Zalman, Shulchan Aruch, Orach Chaim 290:5. On a Shabbat or Festival, therefore, they too can descend before the Ark, according to lot or by assent of the majority, as I wrote last year.
d it should be made known that, G
d willing, it is my intention to send spies secretly to all congregations, 57 Lit., minyanim
i.e., groups of ten or more men (the legally required quorum) gathered for the purpose of prayer, etc. In colloquial use, the term denotes not only the numbered groups but, where these gather regularly in a fixed place, to the congregation in general. to find out and to inform about anyone who is able, and about anyone who has the time to prolong and meditate on prayer but is slothful.M
 He shall be punished by estrangement, to be pushed away with both hands when he comes hither to hear the
words of the living G
 58 A locution for the teachings of Chasidism. And from the negative you can infer the positive. 59 A Talmudic proposition; cf. Nedarim 11a. But with those that shall obey it will be well, and the blessing of goodness shall come unto them
there is no Good but Torah
Upon his arrival from Petersburg 1 This letter the author sent to all his followers upoM
n his release from imprisonment brought about by calumnies instigated by the opponents of Chasidism. The history of this letter, and the events of that important phase in the annals of Chasidism, form the contents of The Arrest and Liberation of Rabbi Schneur Zalman of Liadi, tr. J. I. Schochet (Kehot, 1964).
I have become small from all the favors and from all
 2 Genesis 32:11. This means that by every favor ( chesed ) that G
d bestows upon man, (man) is to become very humble. For
ce, favor, kindness. is the right arm,
 of the sefirot (cf. Addendum, Mystical Concepts in Chassidism ).
 Tikkunei Zohar, Introduction 17a. and
His right arm embraces me
 5 Song of Songs 2:6.
which refers to the state of G
d actually bringing him close (to Himself), far more intensely than before. And whoever is close to G
d, with ever exceeding uplifting and elevation, must be ever more humble
to the lowliest plane, 6 See Kitzurim V
Sefer Likkutei Amarim, ed.M
 Rabbi Menachem Mendel of Lubavitch (Kehot, 1948; 1989), pp. 40 and 149. as it is written:
rd has appeared to me.
 7 Jeremiah 31:2. And as known,
All that are before Him are esteemed as nothing.
 8 Zohar I:11b (emphasis is the author
s). Hence, whoever is more
 is that much more as nothing, naught, and nonexistent.
And this is the rank of the
 of holiness and of
 9 Micah 7:20. Abraham signifies the attribute of chesed ; see SeferM
 Habahir 48 (131); Zohar I:41a, II:51b; Zohar Chadash 27a; et passim.
 too, signifies chesed ; see Addendum, Mystical Concepts in Chassidism. who said: 10 Genesis 18:27.
And I am dust and ashes.
 11 Cf. Chullin 89a. This (humility) is also the trait of Jacob, and therewith he justified himself for his fear of Esau and did not rely on the promise given to him
And, behold, I am with you
 12 Genesis 28:6. (That is), because Jacob regarded himself as utterly insignificant 13 Lit.,M
 was very, very small in his (own) esteem. [because of the multitude of favors,
 14 Genesis 32:11. ], and as unfit and unworthy to be saved
and as the saying of our Sages, of blessed memory,
maybe sin will cause
 for it appeared to him that he had sinned. 15 Berachot 4a.
It is different, though, with the corresponding opposite, 16 See Ecclesiastes 7:14:
d has made one thing opposite the other.
 This verse is interpreted to mean that everything in one realm has its corrM
esponding opposite in another realm. Thus every factor in the realm of
 has a corresponding opposite in the
 in the realm of the profane or evil.
See Sefer Habahir 9 (11); Zohar I:160a; ibid., III:282a; Tikkunei Zohar 70 (125a); et passim. See also Pardes Rimonim 25:1; Or Hatorah, Nach, vol. 2, p. 1128; below, Epistle 25, note 63. i.e., Ishmael
 17 As Abraham signifies the attribute of chesed in holiness, so Ishmael signifies the attribute of chesed in kelM
ipah ; see Zohar III:246b (also ibid., 124a). Cf. Likkutei Torah, Ekev 18a. : the more kindness (manifested to him), the more he grows in pride, haughtiness, and self-satisfaction. 18 Cf. Chullin 89a and Midrash Tehillim, ed. Buber, 22:20, in the editor
Therefore I come with a general announcement to inform all our followers regarding the multitude of favors
The great things that the L
 19 Par. Psalms 126:3. : to hold on to the attributes of Jacob, the
 20 Par. Isaiah 11:11. and the
remainder of Israel,
 21 Par. Jeremiah 6:9; 31:6; etc. who regards himself truly as remnants and excess that is of no use. 22 Cf. Rosh Hashanah 17a. They are not to become haughty-minded in relation to their brethren
not to speak defiantly against them or hiss at them, 23 Alternately: to whistle at them; cf. The Arrest and Liberation, p. 65. Heaven forfend. A strict warning: hold your peace! No mention is to be made! 24 Par. Amos 6:10. Rather, they are to subdueM
 their spirit and heart before everyone 25 Cf. Avot 4:10. according to the attribute of
Truth ( emet ) to Jacob,
 26 Micah 7:20. Jacob signifies the attribute of truth (which corresponds to tiferet ); see Sefer Habahir 49 (137); Zohar II:267a; Tikkunei Zohar, Introduction 4b; Zohar Chadash 26c. Cf. Bereishit Rabbah 78:14; and see below, Epistle 6. with humility and a
Soft answer that turns away anger,
 27 Proverbs 15:8. and with a restrained spirit
. And, 28 The following words did not appear in the oriM
ginal epistle and were added later by the author. See Hayom Yom, 10 Menachem Av. maybe, through all that G
d will put into the heart of their brethren that
As waters (reflect) the face
 29 Proverbs 27:19; see above, Epistle 1, note 26.
And he garbed himself with tzedakah 1 Tzedakah has two interrelated meanings: a) righteousness and b) charity (cf. Moreh Nevuchim 3:53). Though these two meanings are strictly interrelated, the emphasis in these writings is chiefly on the latter. M
As a Scriptural term it is, therefore, left untranslated (in this and subsequent sections) to avoid confusion. as a coat of mail, and a helmet of salvation upon his head.
 2 Isaiah 59:17. (On this verse) our Sages, of blessed memory, commented:
Just as with chain mail each scale adds up to form a large mail, so it is with charity; each coin adds up to a great amount.
 3 Bava Batra 9b. This means, just as the mail is made of scales over gaps, and these shield against any arrow entering through the gaps, so itM
 is with the act of charity.
The meaning of this is (as follows). Charity is greater than all the commandments. 4
Charity is equal to all the commandments (together)
 Bava Batra 9a; Tosefta, Peah, end of ch. 4. See Likkutei Amarim, Part I, ch. 37. (The performance of the commandments) produces
 for the soul. 5 The reward for observing Torah and mitzvot is the soul
s delighting in the splendor of the Shechinah. In the World to Come the soul will actually apprehend, in a manifest way, the verM
y essence of the Divine vivification, thus Divinity Itself, as it were. The problem is that the soul is finite. Though its source is in Divinity, as it evolves and descends to become vested in the body, the soul becomes a created and distinct, thus finite entity. How then can this created entity apprehend creative Divinity, which is infinite and essentially inapprehensible? The mediating factor, which enables the soul to apprehend Divinity, is Torah and mitzvot. Torah and mitzvot are essentially Divine; their sourcM
e is in the Supernal Will and the Divine chochmah which are not separate from, but absolutely one with, the G
dhead. Torah and mitzvot thus transcend even the level of the
splendor of the Shechinah.
 When man performs the mitzvot as they are vested in physical objects (e.g., tefillin of leather; tzitzit of wool; tzedakah with money; etc.), he unites his soul with the mitzvot he performs. His soul is vested in the mitzvot ; the mitzvot become garments for his soul. (Cf. Bereishit Rabbah 19:6) These garments sM
erve like channels, or kelim (vessels), by means of which the soul, when in Eden, is able to apprehend Divinity, i.e., the splendor of the Shechinah.
The principle of this matter is: just as the soul is given a garment in which it vests itself (i.e., the body) in order to exist in this world, so it is given also a garment of supernal splendor wherewith to exist in the World to Come and to be able to gaze in the radiant speculum from that Land of Life.
 Zohar I:65b ff. See below, Epistle 29; cf. Etz Chaim 44:3;M
 Likkutei Amarim, Part I, ch. 4; Torah Or, Chayei Sara 16a ff.; Likkutei Torah, Shelach 38d; below, Epistle 23. (These garments) are elicited from the light of the En Sof, blessed is He, from the level of sovev kol almin 6 Encircling (or: encompassing ) all worlds; denoting the transcendence of G
d. ( 7 Brackets appear in the text. as the meaning of memalei kol almin 9 Filling (or: permeating) all worlds; denoting the immanence of G
d. and sovev kol almin has been explained in Likkutei Amarim, see there 9 ChaptM
ers 48 and 51. See below, note 12. ), by the
 10 That is, by an appropriate action of man; cf. below, Epistle 4, note 43. i.e., the (performance of the) command of G
d and the will of Supreme One, blessed is He. The essence of this efflux from the light of the En Sof, blessed is He, is a garment and encompassing light ( or makif ) for the ten sefirot of Atzilut, Beriah, Yetzirah, and Asiyah [which evolve from cause to cause and from rung to rung
] referred to as memalei kol almin.
 means that the light of the En Sof, blessed is He, vests itself and radiates within the whole evolution of the ten sefirot of Atzilut, Beriah, Yetzirah, and Asiyah, and it emanates the ten sefirot of Atzilut, which evolve into Beriah, Yetzirah, and Asiyah, by means of an immense contraction ( tzimtzum ) [explained in Etz Chaim 11 By R. Chaim Vital, containing the principal teachings of the Arizal. See Etz Chaim 1:2 ff. et passim. See Addendum, Mystical Concepts in Chassidism, s.v. Tzimtzum. ], and is referred to aM
s the inner light ( or pnimi ). 12 Creation on all its levels is vitalized and sustained by a Divine force or emanation. The life-force is called or pnimi (inner light). As the soul animates the body, permeating and vitalizing all its organs, precisely so is the or pnimi the soul that permeates and vitalizes creation on all its levels. However, just as the soul is but a dimmed manifestation of actual Divinity (see below, Epistle 5, note 33), precisely so it is with the or pnimi. The or pnimi is but a dimmed manifesM
tation, or radiation, of the actual light of the En Sof. The source of the or pnimi is the or makif (encompassing light). The or makif (also called or sovev ) is the all-inclusive light which not only permeates (in concealed fashion, by way of tzimtzum), but also encompasses or transcends creation. (Cf. Addendum, ibid.) The or pnimi denotes the Divine immanence: G
d as revealed or manifest in creation. The or makif denotes the Divine transcendence: the supra-revelatory aspect of G
d. Both these aspects are succM
inctly adduced in the Midrashic saying:
rd is the place of His world, but His world is not His place!
 ( Bereishit Rabbah 68:9; Zohar III:242a) In terms of the sefirot the or makif corresponds to keter, the supreme, transcendent sefirah ; the or pnimi corresponds to chochmah, the basic sefirah which embodies keter and is the immanent foundation of all subsequent emanations. See ref. cited above, Epistle 1, note 13; below, Epistle 17; Likkutei Torah, Vayikra 22c.
Now, by the fulfillment of the commandmM
ents the abovementioned or makif is elicited and radiates within the ten sefirot of Atzilut, Beriah, Yetzirah, and Asiyah, thereby uniting itself with the or pnimi. This is referred to as the unification of the Holy One, blessed is He, and His Shechinah, as explained elsewhere. 13 See Likkutei Amarim, Part I, ch. 41. This
 establishes the essential oneness between the ranks of G
d the Transcendent and the Shechinah (G
d as He manifests Himself and is immanent in His creatures), so that there isM
 complete unity above and below. And from a reflection of a reflection from the abovementioned or makif [by means of a great contraction], a garment is made in the Lower and Higher Garden of Eden for the nefesh-ruach-neshamah 14 The three general planes in the soul. See below, Epistle 5, note 33. of man, enabling them to derive pleasure and attain some apprehension and illumination from the light of the En Sof, blessed is He, as explained elsewhere. 15 Cf. below, Epistles 17 and 29.
And this is what our Sages, of M
blessed memory, said:
In this world, there is no reward for the commandments.
 16 Kiddushin 39b. For in this world, which is physical and in a state of limitation and a great and most immense contraction, it is impossible that any reflection of the light of the En Sof, blessed is He, should become invested, except by means of the ten sefirot, which, in the sacred Zohar, 17 See Zohar II:123a; Tikkunei Zohar, Introduction 17a. (See Addendum, Mystical Concepts in Chassidism ). are referred to as the
 Chesed is the right arm
For just as there is no comparison between the physical body and the soul, so is there no comparison whatsoever between the ten sefirot of Atzilut and the Supreme Emanator, the En Sof, blessed is He. For in relation to the En Sof, blessed is He, even the supreme chochmah, 18 Chochmah ilaah. which is the first (of the sefirot ), is on the plane of a material action, as explained in Likkutei Amarim. 19 Part II, ch. 9; cf. also Part I, ch. 2, in the author
ore, by the act of charity and the performance of kindness [the fruits of which man enjoys in this world 20 Peah 1:1. ] there appear, metaphorically speaking, gaps in the supernal garment that encompasses the Body
[the kelim (vessels) of the ten sefirot 21 See Addendum, ibid., for the meaning of this term. ]
through which to irradiate and to diffuse light and abundance: from
 chesed, the right arm
 22 That is, from the sefirah of chesed.
longevity in this physical world; 23 See Proverbs 3:16:
of days in her right arm.
 24 That is, from the sefirah of gevurah.
wealth and honor; 25 Proverbs 3:16:
and in her left arm, riches and honor.
 and likewise with beauty, 26 I.e., beauty (as implied by the term tiferet) emanates from the sefirah of tiferet. grandeur and majesty, and gladness. 27 Par. I Chronicles 16:27.
The Hebrew terms are: hod and hadar, and chedvah. Hod and hadar correspond to the sefirot of netzach and hod (see Zohar II:98a and Hagahot R. Chaim Vital, ad lM
in the light of Zohar I:262a); grandeur and majesty thus emanate from the fourth and fifth attributes. Chedvah corresponds to the sefirah of yesod (see Zohar I:206b and III:5a); gladness thus emanates from the sixth attribute.
Cf. the interpretation of this verse in R. Chaim Vital, Shaar Hakavanot, s.v. Derush Inyan Tefillat Hashachar (ed. Tel Aviv, 1962, vol. 1, 107a).
But to prevent the chitzonim 28 Extraneous forces; i.e., extraneous (the furthest removed) in relation to holiness; thus, the forces of evM
il and impurity. from drawing, above, from the light and abundance which evolves and descends netherward to this physical world, and likewise, below, to shield man, and to guard him and to save him from all physical and spiritual harm, the or makif reflects the light, and, figuratively speaking, fills the breach, for it is of the category of Infinitude and sovev kol almin, as mentioned above. And this is what our Sages, of blessed memory, said:
adds up to a great amount,
 29 The author puts emphasis on the worM
; cf. below, Epistle 30. for
rd and exceedingly glorified
 30 Psalms 48:2 (ibid. 145:3).
This effect of the or makif, in reward for the performance of kindness, stems from the infinite Greatness ( chesed ) of G
without end, limit, and restriction [ 31 Brackets appear in the text. Heaven Forfend].
But what causes the descent to this physical world of the light and abundance from the ten sefirot [which are referred to as the
]? It is the abovementioned union, foM
r it is an additional radiation and effluence from the level of the light of the En Sof, the Supreme Emanator, blessed is He, in a measure exceeding the radiation and effluence at the beginning of the emanation and evolution
. And the additional radiation and effluence starts at the beginning of the ten sefirot.
That is the meaning of
And a helmet of salvation upon his head
ah 32 Salvation. is of the etymon of vayisha
rd turned to Abel and his gift,
 33 Genesis 4:4. which referM
s to the descent of the light and abundance of the
three hundred and seventy lights
 mentioned in the sacred Zohar, 34 Zohar I:4b; III:133b; cf. Etz Chaim 13:14.
370 is the numerical equivalent ( gematria ) of
, the root letters of yeshu
ah and vayisha. and as it is written: 35 Numbers 6:25.
rd make His Countenance shine upon you
May He make His Countenance shine upon us forever
 with us, 37 That is,
with our participation
; thus, through an act from M
ourselves. See Likkutei Torah, Tavo 43d. that is, through the act of charity.
And this is the meaning of
He sows tzedakot (charities), causes yeshu
 38 Liturgy, Morning Prayers. So may the L
rd make His Face radiate toward them,
their tzedakah will endure forever
; 39 Psalms 112:3. and may their glory be exalted by the yeshu
He who causes the power of yeshu
 40 Liturgy, weekday Amidah. the sprout of tzedakah from the
tioned above, as is the wish (of he) who seeks it. 41 Par. Lamentations 3:25.
FOUR. Israel shall be redeemed only through tzedakah, as it is written: 1 Isaiah 1:27.
and her repatriates, 2 See below, note 55. through tzedakah.
 3 Shabbat 139a; Sanhedrin 98a. It is written: 4 Psalms 85:14.
 Tzedek lefanav yehalech.
 5 Tzedek (righteousness; here in the sense of charity) shall go before Him. Now, it should really say: yelech. 6 This would be the proper grammatical form for the cM
onventional translation and sense, rather than the causative
 But the idea is according to what is written: 7 Psalms 27:8.
My heart said for You,
Seek panay (My face),
my heart said in Your (G
; see commentaries, ad loc. that is:
Seek the pnimiyut 9 Inwardness; the innermost point, identical with essence (see below, note 26).
 (face) is etymologically related to
 (interior); cf. Maimonides, Hilchot Yesodei HaTorah 1:10. M
 For in the heart 10 Brackets appear in the text. [the element of the Divine fire that is in the heart] 11 V. L.: for in the flame, the element, etc. (reading
). there are two aspects: the aspect of chitzoniyut, 12 Outwardness, externality; the antonym of pnimiyut ; the degree furthest removed from pnimiyut, the essence. See Addendum, Mystical Concepts in Chassidism, s.v Chitzoniyut. and the aspect of pnimiyut.
The chitzoniyut of the heart is the enthusiasm that flares uM
p on account of the understanding ( binah ) and the knowledge ( daat ) of the greatness of the L
rd, the En Sof, blessed is He, by contemplating 13 V. L.: to cause them to contemplate. on His greatness, and from this contemplation giving birth to a strong love resembling
 14 Par. Song of Songs 8:6; cf. above, Epistle 1, note 29.
The pnimiyut of the heart is the innermost point in the heart and depth of the heart which transcends the aspect of knowledge and contemplation that man can contM
emplate in his heart on the greatness of the L
rd; and as it is written: 15 Psalms 130:1.
From the depths I call to You, O L
 i.e., from the depth of the heart. 16 Zohar II:63b. ( 17 Brackets appear in the text. It is, for example, so with worldly matters: sometimes there is an extremely important matter upon which the whole vitality of man hinges and touches him as far as, and including, the innermost point of the heart, and it causes him to perform acts and say things without any reason whatsoever. 1M
8 In most texts, the brackets close here. But it would appear quite obviously from the context that the passage to be enclosed by the brackets ends further on. The Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, notes in H. V. that in the Shklov edition of the Tanya (1814) there do not appear any brackets at all.
the one corresponds to the other,
 19 Ecclesiastes 7:14. See above, Epistle 2, note 16. it is precisely so with the
service of the heart.
 20 I.e., the worship of G
d, as opposed to the pM
ursuit of worldly matters. This is because the faculty of the innermost point of the heart transcends the faculty of reason ( daat )
which extends and vests itself in the attributes born of wisdom, understanding, and knowledge ( chabad ), as known. 21 The seven (emotive) attributes chesed, gevurah, tiferet, etc., are the offsprings of the three intellectual faculties of chochmah, binah, and daat (cf. Likkutei Amarim, Part I, ch. 3); daat in particular exerts a determinative influence upon the attributes (cf. beloM
w, Epistle 15). See also Likkutei Amarim, Part II, ch. 8. It is, 22 The faculty of the pnimiyut of the heart. rather, an aspect of the radiation from the supreme chochmah, which transcends binah and daat, 23 Both of which are rooted in chochmah. and in which there is vested and concealed the actual light of G
d, as it is written: 24 Proverbs 3:19.
rd by chochmah founded the earth,
 etc. Chochmah, the
 of the creation (cM
f. Addendum, Mystical Concepts in Chassidism, s.v. Chochmah ),
 as it were, Divinity. Hence the soul contains a spark of Divinity in its faculty of chochmah
 which ultimately originates in the Supreme chochmah. See Likkutei Amarim, Part I, ch. 18; cf. Etz Chaim 42:3. And this precisely is the aspect of the spark of Divinity in every soul of Israel.)
The reason that not every person merits this rank [of the service of the heart from the depth of the heart in a state of pnimiyut ] is because this asM
pect is with him in a state of exile and captivity. 26 Pnimiyut is the innermost point; the essence. (See Addendum, ibid., s.v. Pnimiyut ) Intellect and emotion are external to soul; they are its expression and manifestation. Chochmah, a state of nascence rather than an external entity, is as close to essence of soul as is attainable. Its revelation is the expression of the soul
s essence and is naturally uncommon. As the text explains, it is in a
 the spark of Divinity within it prevented frM
om manifesting itself, remaining more potential than effective in ordering actual life. And this is actually the state of the exile of the Shechinah, for this precisely is the aspect of the spark of Divinity that is in his divine soul. The cause of the exile is as our Sages, of blessed memory, said: 27 Megillah 29a.
They were exiled to Babylon, and the Shechinah went with them
; i.e., (man) has vested the aspect of the innermost point of his heart in the corresponding opposite, 28 I.e., in the corresponding opM
posite of the love and worship of G
d. namely in the soiled garments of mundane matters and worldly desires, which are referred to as
 29 Cf. Likkutei Amarim, Part I, ch. 17, with respect to Edom. and is the aspect of the prepuce that covers the covenant and the innermost point of the heart. Of this it was said: 30 Deuteronomy 10:16. (
 in Hebrew is the same term used for
And you shall excise the prepuce of your heart.
Now, in circumcision there are two grades: mM
ilah 31 Excision. and periah, 32 Uncovering (as in Numbers 5:18; see Ibn Ezra, ad loc.). which (apply respectively to) the coarse prepuce and the thin membrane. With respect to the prepuce of the heart there are likewise coarse and delicate desires. These require milah and periah, and
having circumcised and not having uncovered is tantamount to not having circumcised,
 33 Shabbat 137b. because, after all, the innermost point of the heart is still covered in a garment of thin sackcloth: in a state of exile and M
captivity. 34 See Pardes Rimonim 23:17, s.v. Periah.
Now, concerning the excision of the prepuce itself it is written:
And you shall excise the prepuce of your heart,
 i.e., you, by yourselves. But the removal of the thin membrane is a difficult matter for man, and of this it was said that with the coming of the Messiah
d, will circumcise your heart
d with all your heart and all your soul, for the sake of your life,
 35 Deuteronomy 30:6. See the commentM
ary of Nachmanides, ad loc. i.e., because the L
rd alone is literally your whole life. 36 This unique interpretation may be better understood by quoting a passage from Kuntres Hahitpaalut, by the author
s son, R. Dov Ber of Lubavitch, where this oft-quoted principle is elucidated:
It is written (Deuteronomy 30:20):
d, for He is your life.
 (The verse uses the masculine term for
, translit.: Hu.) It is impossible to explain that
i.e., that this love is your life. For if so, it would have to say
 (translit.: He, the feminine gender, since the Hebrew for love
. Why then does it say
? No doubt that the meaning of this passage is intelligible to all, that is, that
 is a reason given: why should you love ( the L
 (Beginning of Kuntres Hahitpaalut ; see also Iggeret Hateshuvah, ch. 9.)M
 That is why this love 37 The love spoken of in the verse quoted, which follows after the Divine excision of the heart
s thin membrane. stems from the depth of the heart, from the truly innermost point, as mentioned above, and transcends the faculty of daat.
Therefore, too, the Messiah will come when generally
unexpected 38 Hessech Hadaat, lit., removal (or lack) of daat. The interpretation here is that the lack of daat comes through a transcendence of daat rather than the conventional inference of forgetfulnM
 39 Sanhedrin 97a. which is the manifestation of the general innermost point, and the emergence of the general Shechinah from the exile and captivity forever more. Similarly, every individual spark of the Shechinah, inherent in the soul of every one of Israel, emerges for the moment from the exile and captivity during the
 40 Prayer is termed
 because it deals with requests for momentary needs (of the momentary life on earth) in opposition M
to the study of Torah (eternal life), the benefit of which is not for the moment only but for eternity. ( Shabbat 10a, see comment by Rashi and Maharsha, ad loc., though see Kuntres Acharon, Essay 4.) and the service of the heart from the depth of the heart, (i.e.,) from the aspect of the innermost point [which becomes revealed from the prepuce and soars upward to cleave unto Him with a fierce passion, in a mode of
for the sake of your life
And this, too, is considered a state of hessech daat 41 AbsentmindM
edness; see above, note 38. of man. For that rank 42 The revelation of this innermost spark, the Shechinah residing within man in concealment. transcends the daat of man and his contemplation on the greatness of the L
rd; it is, though, a sort of gift given by the L
rd from Heaven from the radiation of the [aspect of the] Supreme Countenance, as it is written: 43 Numbers 6:25; see above, note 9.
rd make His Countenance shine upon you,
 and as it is written: 44 Deuteronomy 30:6.
But it is well known that an arousal from above comes only in response to an arousal from below, 45
(or: stimulation, initiative)
 refers to an act undertaken by man, a human effort, while
 refers to the Divine efflux, issuing from Above. Generally, to elicit this Heavenly effusion one needs to
 it. This is done by an appropriate, benevolent act on earth. Cf. Zohar I:77b, 86b, 88a; III:110b; et passim. See also beM
low, notes 46 and 47, and below, Epistle 5, notes 83-90 (and the text to which these notes apply). in the mode of an elevation of mayin nukvin, 46 Feminine waters.
The earth is fed from the waters of the heaven, and its waters are poured into it. However, these waters are masculine, and the nether ones are feminine; and the nether ones are fed from the masculine ones. The nether waters call to the upper, like a female that receives the male
 see there and ibid. 60b. The essentially LuriaM
nic concept of the elevation of the feminine waters ( mayin nukvin ) is the
 (see previous note), which consequently elicits the masculine waters ( mayin duchrin )
 to issue and effuse netherward,
to feed, and be received by, the category of the feminine.
 See Etz Chaim 39:1 ff. and Likkutei Amarim, Part I, end of ch. 10 and end of ch. 53. as our Sages, of blessed memory, said:
No drop (of rain) descends from above
without two correspondM
ing drops first ascending from below.
 Zohar III:247b; Bereishit Rabbah 13:13. It is, therefore, necessary that man perform first the milah by himself, to remove the prepuce of the heart and the coarse and thin husks which clothe and cover the innermost point of the heart [i.e., the aspect of the love of the L
for the sake of your life,
 which is in exile among the desires of this world, which are also in a mode of
for the sake of your life
the one corresponding to theM
 48 Ecclesiastes 7:14. See above, Epistle 2, note 16. as mentioned above].
And this is done by the giving of charity to G
d from his money which is his vitality, especially with him whose substance is limited and who is very hard-pressed at the time, for he gives of his very life; 49 See Likkutei Amarim, Part I, ch. 37. and more specifically, when he earns by the toil of his hands. For it is not possible that one does not work oftentimes in a mode of
the innermost point of the heart,
he depth of the heart, as is the way of the world in their occupations with business and the like.
Thus, now, at the time that he disburses the fruits of his toil and gives unto the L
rd with joy and gladness, he, thereby, redeems his soul from the pit. 50 Par. Job 33:28. That is, (he redeems) the innermost point of his heart which was in a state of exile and captivity within the coarse or thin husk ( kelipah ), as it is written:
Guard your heart from every mishmar
the meaning of mishM
mar being a prison. 52 See Rashi on Genesis 42:17. Thus, now, through this charity, it was redeemed from the chitzonim. 53 The forces of evil; see above, Epistle 3, note 28. This is also periah, a notion of
 54 Cf. Mishnah, Bava Batra 10:7, Shevuot 7:7; Bava Batra 174a; etc. for he had become indebted and subjected to the chitzonim that ruled in him over the innermost point of his heart. And this is the meaning of
and her captives ( shaveha ), 55 The word
 may be traced to the root M
, to return (thus reading: her repatriates), or to the root
 to capture (thus reading: her captives). through tzedakah.
And this is the meaning of Tzedek shall go ( yehalech ) before Him ( lefanav ): Lefanav is of the etymon of pnimiyut, and yehalech has a connotation of holacha 56 The active form of the causative stem of the verb
. (leading). For it 57 Tzedek
 righteousness; charity. Psalms 85:14 is now interpreted to read: charity leads the pnimiyut of the heart to G
d. leads the innermoM
st (point) of the heart to G
it sets his steps toward the way of G
 58 Psalms 85:14 (conclusion of
 tzedek lefanav yehalech
). as it is written:
And you shall walk in His ways
; 59 Deuteronomy 28:9.
You shall go after the L
with every performance of the commandments, and the study of Torah, which is equivalent to them all. 61 Peah 1:1. For they all ascend to G
d through the inwardness of the heart with greater uplifting, and exceedingly sM
urpassing, their ascent to G
d through the externality of the heart 62 Cf. Zohar II:210b. [which is born of contemplation and knowledge alone, without an
illumination of the face
 63 Heorat Panim, in Hebrew. from above, but in a state of
concealment of the face
 64 Hester Panim, in Hebrew. ]. For the Supernal panim does not radiate downward except through an arousal from below, through the act of charity, which is called
 65 Tosefta, Peah, end of ch. 4; Bava Batra 10a. And this is the meaninM
g of what is written:
He has redeemed my soul in peace,
 66 Psalms 55:19. Or:
 67 I.e., the pnimiyut, the innermost point.
This is also the reason why charity is called
 ( shalom ), because according to the saying of our Sages, of blessed memory, 65 peace is made between Israel and their Father in Heaven through the redemption of their souls [which are truly a part of G
d] from the hands of the chitzonim. This is especially the case with charitM
y for the Land of Israel, for it is truly the charity of the L
rd, 68 See below, Epistle 17. as it is written:
d are constantly upon it
; 69 Deuteronomy 11:12.
And My eyes and My heart will be there at all times.
And it 71 This charity. has stood by us to redeem the life of our soul from the counsel of those who intend to repel our steps, and it will stand by us forever to establish our soul in the true life of the Fountainhead of life, 72 Lit., the LifeM
 of life; cf. Yoma 71a; Tikkunei Zohar 19 (41b) and 69 (115a); and see below, end of Epistle 22a. to be enlightened with the light of life 73 Par. Job 33:30; cf. Psalms 56:14. which the L
will make His Countenance shine upon us forever,
 74 Psalms 67:2; cf. above, end of Epistle 3. amen
may this be (His) will.
And David made a name.
 1 II Samuel 8:13. In the sacred Zohar this is interpreted in relation to the verse
And David performed justice and tzedakah with all his peopM
Rabbi Shimon wept and said: Who makes the Holy Name, every day? He who gives charity to the poor
 3 Zohar III:113a, b.
This will be understood by first explaining the comment of our Sages, of blessed memory, on the verse 4 Isaiah 26:4.
For by Yud-Hey, 5 These two letters combined form a name of G
rd is the tzur 6 Tosafot on Berachot 51a (s.v. Zocheh ) enlightens this interpretation by quoting a version which does not appeaM
r in our text of the Talmud:
do not read tzur (rock), but tzar (formed, designed).
 This version does appear in the Zohar II:22b, though emending tzur to tzayar (former, designer), an emendation that appears elsewhere in the Talmud (relating to other verses), e.g., Berachot 10a, etc. of the worlds
This world was created by the hey, 7 The letter hey (second letter of Yud-hey ). the World to Come was created by the yud 8 The letter yud (first letter of Yud-hey )..
 9 Menachot 29b; Midrashim on Genesis 2M
:4. This means that the delight which the souls of the righteous derive and enjoy from the splendor of the Shechinah, 10 See above, Epistle 1, note 21. which radiates in the upper and lower Gardens of Eden, consists of their delighting in their apprehension and conception, for they conceive, know, and attain some apprehension of the light and vitality which effuses there
in a state of manifestation
from the En Sof, blessed is He, to their soul and their spirit of understanding, so that each and every one can unM
derstand and attain some perception according to his level and his deeds. 11 Cf. Zohar I:129b and 135b. That is why in the sacred Zohar 12 Zohar II:158a; Zohar Chadash 93a (beg. of Tikkunim Chadashim ). See below, Epistle 29. the World to Come ( olam haba ) is referred to as binah (understanding).
And this flow issues from the plane of the Supreme chochmah, which is the source of the conception and apprehension referred to as binah. 13 Chochmah is the first, and as such the source of all succeeding sefirot. Binah M
is merely the elucidation and expansion of chochmah ; the comprehensive knowledge following upon the conceptual wisdom of chochmah. Thus, binah is referred to as
understanding (or: deriving) one thing out of another
 (i.e., out of chochmah, the original concept). See Addendum, Mystical Concepts in Chassidism, s.v. Chochmah-Binah. For chochmah is the primordium of the intellect, antecedent to apprehension and understanding becoming manifest, rather, still in a state of hiding and concealment, 14 Consciousness, M
and thus comprehension, is still concealed. except for some trifle here and there flowing forth and issuing from it to the faculty of binah, making it possible to understand and to apprehend the hidden intellect. In the sacred Zohar, chochmah is, therefore, referred to as
the dot in the palace
; 15 Zohar I:6a; Tikkunei Zohar, Introduction 12b; et passim. Cf. also Zohar I:15a ff.
 binah ; see Addendum, ibid. and this is the form of the yud of the Name of Havaya, 16 I.e., aM
 simple, nondimensional point.
The four letters of the Ineffable Name
Y-H-V-H, pronounced in conversation Havaya
signify the ten sefirot : Yud
 chochmah ; (the first) Hey
 tiferet, or/and the totality of the six attributes ( chesed to yesod ); (the latter) Hey
 malchut. (The thorn of the letter yud signifies keter, which precedes chochmah and is often counted as one of the ten sefirot instead of daat ; see Addendum, ibid.) Cf. Zohar III:17a, 258a; et passim. See Iggeret Hateshuvah, cM
h. 4. blessed is He, and is called Eden 17 Zohar III:290a; see also Zohar II:90a.
 Eden ( chochmah ) is to be distinguished from olam haba ( binah ).
of which it is said: 18 Isaiah 64:3.
 19 See Berachot 34b; Tikkunei Zohar, Introduction 12a. And it is referred to as
The father ( abba ) 20 Chochmah. who founded the daughter ( barta ) 21 Malchut. .
 22 Zohar III:248a, 256b, and 258a (commenting on Proverbs 3:19). See Nachmanides on Genesis 1:1:
The word Bereishit alludes thatM
 the universe was created by the ten sefirot, and indicates the sefirah which is called chochmah (see below, notes 80-82)
in which is the foundation of everything, as it is said:
rd in chochmah founded the earth.
 Everything thus is founded in chochmah, but the most immediate
 to the egression of the universe into substantiality and manifestation is the last sefirah
 malchut (which, of course, ultimately originates in chochmah ); cf. below, Epistle 8, note 44; Epistle 20; and LikkutM
ei Amarim, Part I, ch. 52. The earth, therefore, signifies malchut, and likewise does
 the letters of speech (the Ten Fiats) wherewith the world was created. See Addendum, Mystical Concepts in Chassidism. This is
 abba founded barta.
 The author proceeds now to elaborate on this theme.
This means: The formation of the letters of speech which issue from the five organs of articulation 23 Larynx, palate, tongue, teeth, and lips.
See Sefer Yetzirah 2:3; cf. Zohar III:227b, 228a, 2M
95b; Tikkunei Zohar 70 (132a); et passim. is not an intellectual capacity. It is also not inherent in the nature of these organs to pronounce the letters
[by means of the breath and the sound that strikes them]
by either a natural faculty or by an intellectual faculty. With the lips, for example, through which are uttered the letters bet-vav-mem-pey, 24
. neither nature nor the intellect compels the utterance of the four varying types of pronunciation of these letters in accordance with the variationM
s in the movement of the lips
which are moved by the same breath and the same sound that strikes them equally. On the contrary: the change in the movements of the lips depends on the difference in pronunciation of the letters the soul wishes to utter by means of the lips
when it is (the soul
s) will to speak the letters bet-vav-mem-pey. 24 It is not the other way around, that it is the will and intention of the soul to make a change in the motions of the lips
as they are moving now in the utterances of thesM
e four letters, as is empirically evident that the soul does not intend or know to intend at all the change in the motions of the lips, of those changes.
This is even more evident with the utterance of the vowels. For when it is the wish of the soul to articulate the kamatz vowel, then, of themselves, the lips become compressed; and with the patach vowel
the lips are opened. 25 The Hebrew terms for these vowels (komatz and patach ) imply these very actions of the lips. Thus, it is definitely not because of the M
will of the soul to compress or to open, and there is no need to go any further into this matter which is simple, comprehensible, and intelligible to every intelligent person, namely, that the pronunciation of the letters and vowels transcends the apprehended and comprehended intellect, and is, rather, from the hidden intellect and the primordium of the intellect, which is in the articulate soul. That is why an infant cannot speak, even though it understands everything. 26 The following passage by the author
andson and disciple, R. Menachem Mendel of Lubavitch, will illuminate the above:
With respect to the formation (i.e., coming into being) of the letters of thought and speech, we see that they are born and issue from the (emotive) attributes that are in the heart; for from the heart (a desire) ascends to the mind to meditate and think with respect to the desire and passion that are in one
s heart, or with respect to the fear and fright (that are in one
s heart), and as explained in Likkutei Amarim, Part I, enM
d of ch. 20. And from this it issues, afterward, in the letters of speech: to speak of that matter. On the other hand, one does not think or speak at all pertaining to something to which one has no wish and will in his heart. Conclusively we see that speech is subject to the emotive attributes, for it flows and issues from there.
In fact, however, we see also a contradiction to this, viz., that the formation of speech, and its root, is not only from the emotive attributes alone. Rather, its root is of a higher (M
issuing from the very intellect in the articulate soul, and as empirically evident that a suckling child is unable to speak, even though it possesses emotions; moreover, its emotive attributes are stronger than those of an adult, for when it has a desire there is no stopping whatsoever of its spirit, and it screams and becomes angry. Nevertheless, the child cannot articulate what is in its heart, but merely screams and cries with a simple voice (nonintelligible sound). Hence we see that the root oM
f the formation of speech is not from the emotive attributes only, not even from the apprehended intellect
for the child understands everything and is yet unable to speak. Rather, it issues and is formed from the concealed intellect and the primordium of the intellect in the articulate soul (and as explained in Iggeret Hakodesh, Epistle 5).
And this is the meaning of
 abba founded barta.
 the essence of the Supreme chochmah, which transcends binah and the apprehended intellect
ot of speech, which is the aspect of malchut of Atzilut, referred to as barta
In fact, the formation of the nature of the letters as they are in speech originates only in the emotive attributes. But, nevertheless, it is by means of a radiation of chochmah
 which issues into the attributes; and without the radiation from chochmah into the attributes, the letters would not come into being from the attributes
Accordingly, it is understood that though the foundation of the letters is (ultimately) oM
nly from the rank of chochmah, nevertheless, the letters are not born and do not issue from chochmah, except when it passes and issues by way of the attributes.
 ( Or Hatorah, Shemot, vol. 1, p. 40.) See also Likkutei Amarim, Part II, ch. 8 and Biurei Hazohar, Beshalach 44d.
However, the letters are on planes of
 27 See Or Hatorah, Bereishit, vol. 2, 445b; cf. Iggeret Hateshuvah, ch. 4. Their source in the primordium of the intellect, M
and the will of the soul is but the
 of the change in pronunciation which there is among the twenty-two letters. The aspect of the
 of their formation, however, i.e., the aspect of their
 is the breath issuing from the heart. For from this breath is formed the simple sound that issues from the throat 28 See Tikkunei Zohar 22 (63b). and is subsequently divided into the twenty-two enunciations, and the expression of the twenty-two letters through the five known oM
rgans [ alef-chet-hey-ayin 29 The letters follow this order in all the texts (see above, note 23, and also Zohar I:80a; II:123a; Tikkunei Zohar 13b; etc.) with the hey following upon the chet, even though it comes first in the order of the alphabet. In Zohar II:123a and III:295b this particular sequence is interpreted to follow a distinct pattern, see there. Cf. also H. V. on this passage. through the throat; gimmel-yud-kaf-kuf through the palate, etc.], while the breath (itself) is uttered by the letter hey
The light letter, to which there is no substance
; Piyut Akdamut, verse 6. The letter hey is called the light letter or the
 because (being a mere aspirate)
its pronunciation does not demand any effort
 ( Bereishit Rabbah 12:10), and, thus, involves less of the breath than all other letters. which is the source of the
 of the letters prior to their division into twenty-two. And that is why our Sages, of blessed memory, said that
This world 31 Barta-malchut. was created by the hey.
Now, though this is the
 [the latter hey of the Name of Havaya 32 Malchut. Cf. Tikkunei Zohar 22 (63b), and above, note 16. ], while our Sages, of blessed memory, related this to the verse
d forms the first half of Havaya, thus, the hey wherewith this world was created would appear to be the first, the
 hey. this is because its source, and the beginning of its egression into a state of manM
ifestation from the concealment of the yud, 34 The first letter, chochmah. is influenced and issued forth from the rank of the
 35 The second letter (the first, or upper hey ), binah. This hey has dimensions of
 to indicate the faculty of binah, 36 Cf. Tikkunei Zohar 22 (63b), and see Iggeret Hateshuvah, ch. 4. which is the expansion of the
 37 The yud, chochmah. into a state of manifestation and apprehension, with an extension of daat, 38 ImplemeM
nting the chochmah expanded by binah (see Addendum, Mystical Concepts in Chassidism ; cf. Likkutei Amarim, Part I, ch. 3; below, Epistle 15). and its diffusion culminates in the heart, as mentioned in the Tikkunim 39 Introduction 17a; cf. ibid., 22 (63b). that
that is the heart, and therewith the heart understands.
 40 See Addendum, ibid., for an explanation of all these terms and concepts. And from there issues the breath, the original manifestation of the
 of the letters of speech 41 See M
Tikkunei Zohar 22 (63b). which become revealed from the concealment of the yud through the five organs.
 42 The fourth letter (of Havaya ), malchut. which, in its written form, also has dimensions of length and width, indicates the extension of the aspect of His Sovereignty, blessed be He, 43 Malchut. Cf. Iggeret Hateshuvah, ch. 4.
The sovereignty of all worlds
 44 Par. Psalms 143:13.
above and below, and in the four directions, which extend and issue from the letters or theM
 ( malchut ; see Addendum, ibid.) by which the universe was created; see below (esp. notes 75 ff.). as it is written in Ecclesiastes: 46 Ecclesiastes 8:4.
 as explained elsewhere. 47 Iggeret Hateshuvah, ch. 4.
[ 48 Brackets appear in the text. As for understanding somewhat the concept and nature of
 in relation to Divinity, inasmuch as He has no form of a body, nor of soul, Heaven fM
orfend, this was already explained in a more or less elaborate way ( 49 Brackets appear in the text. in Likkutei Amarim, Part II, chs. 11 and 12, see there)].
As for an exposition of the idea why our Sages, of blessed memory, said that this world was created by the hey : it is known to all the wise of heart that the multitude of the worlds and hechalot 50 Shrines, palaces. Worlds, shrines, hosts, etc., all refer to the different levels of the Divine emanations that are brought about by means of tzimtzum. Cf. AddenM
dum, ibid. [which are innumerable, as it is written:
Is there then a number to His hosts?
 51 Job 25:3. and in every hechal and host there are a thousand thousands and myriad myriads of angels, 52 See Daniel 7:10; cf. Chagigah 13b and Likkutei Amarim, Part I, ch. 46. and also nefesh-ruach-neshamah-chaya-yechidah, 53 Scripture uses these five terms for the soul. (See Bereishit Rabbah 14:9; Devarim Rabbah 2:37.) They are not synonyms, but every term denotes a different gradation of soul. Nefesh, the lowest gradeM
, is the natural soul, the simple life of man. Ruach, the next grade, is the spiritual life of man. Neshamah, still higher, is the soul proper, the Divine soul. Still higher grades are chaya (living) and yechidah (single, or unique). Generally we speak only of the lower three grades ( nefesh, ruach, and neshamah ), sometimes of chaya, and hardly ever of yechidah. This will be understood by the analogy to the five worlds, the ten sefirot (and the letters of Havaya ), to which these five grades correspond. Yechidah cM
orresponds to Adam Kadmon, the sefirah of keter (the thorn of the yud ). It is the actual Divine spark, thus totally concealed and hidden. Chaya corresponds to Atzilut, the sefirah of chochmah (the yud ), thus the beginning of Divine manifestation and source of all subsequent levels, though itself inapprehensible. It is the
 of all subsequent levels and, therefore, called neshamah l
neshamah (neshamah of the neshamah ). Just as in the creative process concrete and apprehensible manifestation begins at tM
he level of Beriah, and we speak mainly of the lower three worlds, so, too, it is with the gradations of the soul. Neshamah corresponds to Beriah, the sefirah of binah (in which the point of chochmah is vested, expanded, and first apprehended; the upper hey ). Ruach corresponds to Yetzirah, and the middot (the attributes of chesed of yesod ; the letter vav ). Nefesh corresponds to Asiyah, the sefirah of malchut (the latter hey ). More specifically, in man, the neshamah denotes the soul
s intellect-powers; ruach, M
s emotion-powers; nefesh, the soul
s outer manifestations or garments, viz., the faculties of thought, speech, and action. (See Zohar I:79b ff.; ibid., 245a; Zohar Chadash 34b and 78c; Etz Chaim 42:1; Torah Or, Miketz 42b; cf. also below, Epistle 27b.) The higher ranks of the soul are conceived as latently present in man
s nefesh, just as the higher worlds and sefirot are latently present in the lower ones (by means of successive tzimtzum ). By the observance of Torah and mitzvot, i.e., by the servicM
d as behooves, man merits to attain these higher ranks in ever increasing manifestation. (See Zohar I:206a; ibid., II:94b; Biurei Hazohar, Vayigash 26c ff.) The different gradations in the soul thus denote different levels. These levels are prevalent within the various worlds as well, for
they all are in the likeness of man.
 (See R. Chaim Vital, Mevo She
arim, 6 beg. of Part II; Etz Chaim 6:2; et passim.) rungs to no end, and (likewise) in every world; and (moreover) hechalot from the multitude of M
the hechalot that are in Atzilut, Beriah, Yetzirah ].
Now, all these multitudes, one multitude after another ad infinitum, 54 Cf. Zohar I:159a; Tikkunei Zohar, Introduction 14b; etc. all this issues and effuses from the multitude of combinations of the twenty-two letters 55 See Zohar II:151b-152a; cf. Berachot 55a and comment of Rashi, ad loc. (s.v. Otiyot ; also, Rashi on Job 28:23. of the
 56 See above, note 45. which, in turn, divide into many (more) combinations, truly ad infinitum, asM
 stated in Sefer Yetzirah : 57 Sefer Yetzirah 4:12.
Seven stones build five thousand and forty houses; from here onward go and count what the mouth is not able to express
Seven stones (= letters) build 3040 houses (= words).
 Using the formula of factorial (3 letters: 3x2x1 words; 4 letters: 4x3x2x1 words; 5 letters: 5x4x3x2x1 words; etc.), the immense multitude of possible words is easily grasped. See the commentary attributed to R. Abraham ibn Daud (on this passage) for the phraseology of
Though there are among the rungs and levels of the angels and souls so many different kinds of levels and rungs ad infinitum, one surpassing the other, all issues according to the permutations in combinations, and the substitutions of alef-tav, bet-shin, 59 By the rules of substitution alef (first letter) can be substituted by tav (last letter), bet (second letter) by shin (second-last letter), etc. See Shabbat 104a and the comment by Maharsha, ad loc. Cf. Shomer Emunim 1:20-23. and so on M
60 There are also other schemes of substitution, e.g., of equally sounding letters; letters that have the same source of articulation; letters with certain numerical relationships; etc. ( 61 Brackets appear in the text. as mentioned in ch. 12 62 Of Likkutei Amarim, Part II. ). But in a general way they all possess wisdom and knowledge, and they know their Creator, because their vivification stems from the
 of the letters which issue from the rank of the Supreme chochmah, as mentioned above.
wly world, however, with its vivification, is too small 63 I.e., too finite and limited. to contain and endure the light and vivification from the aspect of the
 of the letters and their
radiating and diffusing in it without any garment and concealment as they shine and effuse to the souls and angels. Rather, the radiation and diffusion comes and effuses to this world from the level of the
 of the letters and of their
 [which is the aspect of M
the breath which divides into the seven
 64 Havalim, in Hebrew (conventionally translated: vanities). of Ecclesiastes 65 Ecclesiastes 1:2: Vanity (1) of vanities (plural, thus 2)
vanity (1) of vanities (2), all is vanity (1), thus altogether seven. See Kohelet Rabbah on this verse, and comment., ad loc. on which the world stands, as mentioned in the sacred Zohar 66 Zohar I:146b; III:47b. ].
Utterance from the mouth of the L
 67 Deuteronomy 8:3; cf. Zohar III:47b. which vestM
s itself in this world and all its hosts to animate them; but in it is vested the aspect of the
 of the letters of speech and thought, (emanating) from His holy attributes, and His will and wisdom
, which are totally united in the En Sof, blessed is He. ( 68 Brackets appear in the text. And this is what the Arizal stated 69 Cf. Etz Chaim 47:2, and Yefeh Shaah (comment. on the Etz Chaim ; Tel Aviv 1960), by R. Solomon Hakohen, on this chapter; cf. also Etz Chaim 4:1, 2. that the aspect of the chitzoniyutM
 of the vessels of malchut of Atzilut 70 See Addendum, Mystical Concepts in Chassidism, for the meaning of this phrase and the statement in toto.
[alluded to by the hey of the Name of Havaya, blessed is He]
descended and became the soul for the world of Asiyah ). And thus it is stated in the Tikkunim, 71 Cf. Tikkunei Zohar 6 (23a), in the light of Etz Chaim 42, end of ch. 4 (where this phrase appears in these very words). that the yud 72 Supreme chochmah. is in Atzilut
and the lower hey 73 Malchut of AtziluM
t, which ultimately vests itself in Asiyah. nests in Asiyah.
Now, with terrestrial man, for example, when one who is so great a sage as to comprehend the wonders of wisdom contracts his intellect and thought to a single letter of his speech, this is an immense contraction ( tzimtzum ) and a great descent for his wondrous wisdom. Metaphorically speaking, precisely so, and infinitely more so, there was an immensely great and mighty contraction ( tzimtzum ) 74 See Addendum, Mystical Concepts in Chassidism. when durinM
g the six days of creation
The heavens were made by the word of the L
rd, and all their hosts by the breath of His mouth
 75 Psalms 33:6; cf. note 67.
i.e., by the letter hey of the Name of Havaya, blessed is He, [the
] as it is written: 76 Genesis 2:4.
when He created them,
 He created them, by the hey ). 77 The word
 (when He created them) is divisible into two parts, forming these two words.
 Menachot 29b; MidrashM
im on Genesis 2:4. It 78 The hey, malchut of Atzilut, in which chochmah of Atzilut is vested. is the source of the nine fiats which issued from the first fiat: 79
The universe was created by ten fiats
( Avot 5:1; cf. Zohar I:256b; Tikkunei Zohar, Introduction 10b; Zohar Chadash, beg. of Midrash Hane
elam ) the first of which is generally all-inclusive. Bereishit 80 The initial word of the Torah, Bereishit, may mean in, or with reishit (the beginning).
which is also a fiat 81 Rosh Hashanah 32a; Zohar I:M
15a; see also Zohar I:16b. (and identical with) the aspect of chochmah, which is called reishit. 82 [82] Reishit
the beginning, i.e., the first sefirah
see Sefer Habahir 3; Zohar I:3b, 31b, and 256b; Zohar Chadash, Midrash Hane
elam, 3a; see also Targum Yerushalmi on Genesis 1:1.
But at that time this efflux and descent was without any arousal from below whatsoever 83 See Etz Chaim 8: end of ch. 6; cf. Moreh Nevuchim 3:53.
For there was no man to work
 84 See Genesis 2:5 (and see below, note 89)M
There was no man yet to arouse and elicit the Divine chesed by appropriate actions (i.e., the performance of the commandments).
Because He delights in chesed,
 85 Micah 7:18. and
The world was built by chesed.
 86 Psalms 89:3. And this is the meaning of
 (when He created them
because of Abraham), 87 Bereishit Rabbah 12:9; cf. Zohar I:230b.
By a slight permutation
 chesed is to Abraham.
 88 Micah 7:20. AbraM
ham signifies chesed (see above, Epistle 2, note 9), thus
when He created them,
because of (or: by) Abraham,
 i.e., out of a motive of chesed. Creation is the effect of G
s chesed, to actualize the
nature of the Benevolent to do good.
 (See Addendum, Mystical Concepts in Chassidism.)
But after the creation of
 89 Genesis 2:15 (see Pirkei d
R. Eliezer, ch. 12; Targum Yerushalmi and Targum Yonatan, ad loc.; Sifrei on Deuteronomy 11:13; Bereishit RabbM
ah 16:5; Zohar I:27a; II:165b; Tikkunei Zohar 21 (62a); Zohar Chadash 18c). Man was created to carry out G
s will, i.e., to perform the commandments of the Torah. When doing so, man elicits the Divine chesed. every arousal from above, to arouse the attribute of the Supreme chesed, depends on an arousal from below, 90 See above, note 83. i.e., the charity and kindness which Israelites perform in this world. That is why our Sages, of blessed memory, said: 91 Yevamot 109b.
Whoever says that he has nothing butM
thus no deeds of kindness
he has not even Torah
; rather, one is to busy himself with Torah and the performance of kindness. 92 Cf. Yevamot 105a; Zohar II:119a [cf. Sefer Hamaamarim 5708 (Kehot, 1958), in the marginal notes by the Lubavitcher Rebbe, R. Menachem M. Schneerson, on p. 266, end of note 7]. See also Masechet Chibut Hakever ( Reishit Chochmah, Shaar HaYirah, ch. 12), ch. 4 ff. and Maharal, Netivot Olam, s.v. Gemilut Chasadim, ch. 2.
Torah derives from chochmah,
 II:121a; etc. (see above, Epistle 1, note 37). and the world subsists by virtue of the Torah 94 Zohar II:200a; cf. Avot 1:2; Shabbat 88a. and those who discourse in it, 95 Zohar I:47a, III:35a. because by their speech they elicit illuminations and effusions 96 V. L.:
 from the Supreme chochmah [the source of Torah] to the plane of the letters of speech [wherewith the world was created, as our Sages, of blessed memory, said: 97 Berachot 64a; Yevamot 122b; etc. Cf. above, noM
 (your children) but
], this efflux, however, is really of the category of a great descent. Therefore it is necessary to arouse the Supreme chesed which, like water, is drawn from a high place to a low place 98 Water, the nature of which is to flow downward, is symbolic of chesed.
See below, Epistle 8, and notes 14 ff., ad loc. by means of an arousal from below: through charity and the nether chesed, 99 I.e., the kindness expressed and performed below, byM
 man. diffusing life and kindness
To revive the spirit of the humble and downcast.
 100 Par. Isaiah 57:15.
And this is the meaning of the verse:
Let not the wise glorify himself in his chochmah
, but in this let him glory
 101 Jeremiah 9:22 f. For it is chesed that causes the vitality of chochmah to issue downward, and without that it is called
without any efflux of life from it, Heaven forfend. 102 When man performs chesed, he eliM
lights and inspirations of the Supreme chochmah,
 thus sharing, as it were, in the Supreme chochmah. When there is no human act of kindness, the Supreme chochmah remains, so to speak, passive and will not issue downward: it remains
 only. See Maamarei Admur Hazaken
Hanachot HaRaP (Kehot, 1957), p. 78 ff. Cf. Taanit 7a (on Proverbs 5:17), and see also Tikkunei Zohar 22 (65a).
Hereby will be understood the statement of the Arizal 103 Rabbi Yitzchak Luria AshkenaziM
, of blessed memory (1534-1572). that there are two kinds of souls among Israel: the souls of Torah scholars
who occupy themselves with Torah all their lives, and the souls of those who perform the commandments
who occupy themselves with charity and the performance of kindness. 104 Cf. Biurei Hazohar, Vayeshev 25a-b (on Zohar I:182a). Now it would seem that scholars, too, need to occupy themselves with the performance of kindness, as our Sages, of blessed memory, said that (otherwise)
He has not even Torah.
However, as regards scholars of Torah whose study of the Torah is their principal (occupation) [and most of their time is spent in it, and but a small part of their time with the performance of kindness], the effect of their arousal from below, to arouse the Supreme chesed to call forth and bring downward the Light of the En Sof vested in the Supreme chochmah [the source of G
s Torah which is in their mouths], extends only to the realm of the souls that are in Beriah [through their occupation with Gemara]M
, and to the angels that are in Yetzirah [through their occupation with Mishnah]. For the vivifications of the souls and angels effuse from the combinations of the letters of speech, i.e., the Oral Torah. 105 That is, the Torah which is studied and transmitted by word of mouth, referring to the Talmud and Rabbinic writings. The influence of the Oral Torah extends only as far as Yetzirah, Gemara as far as Beriah, and Mishnah as far as Yetzirah ; see Likkutei Amarim, Part I, end of ch. 40 and ch. 52; below, Epistle 2M
6. But the origin of the letters is in the Supreme chochmah, as mentioned above.
Thus in order to call forth and bring downward an illumination and vivification from the level of the Supreme Breath [the
 106 Malchut of Atzilut, the recipient and channel of the Supreme chochmah. ] to this lowly world, which implies an extremely great contraction ( tzimtzum ), the arousal from below by the scholars of Torah [who for but a small part of their time occupy themselves with charity and the performance of M
kindness] is not sufficient. (This is effected) only through the arousal by those who perform the commandments, i.e., they who are occupied with charity and the performance of kindness for the major part of their life 107 In other words, their principal occupation is with the performance of kindness. But they, too, have to appoint and set aside times for the study of Torah (just as the scholars of Torah have to perform commandments as well); cf. Hilchot Talmud Torah by the author, ch. 3 and Kuntres Acharon, ad loc.M
 ( 108 Brackets appear in the text. and as explained in Likkutei Amarim, Part I, ch. 34). That is why they are called the
supporters of Torah.
 109 Zohar I:8a (cf. Proverbs 3:18 and Vayikra Rabbah 25:1). They are the categories and levels of netzach and hod, 110 Zohar III:53b.
 of the sefirot, netzach and hod signify the
 (Torah); see Tikkunei Zohar, Introduction 17a and above, Epistle 1. (Cf. Addendum, Mystical Concepts in M
Chassidism.) because they cause the light of Torah to issue downward to the world of Asiyah. 111 Cf. Zohar I:8a, III:53b.
Now it is clear why charity is referred to as an
And the act of tzedakah will be peace.
 112 Isaiah 32:17; cf. below, Epistle 12. For the effect (of charity) is to elicit the light of G
d to the world of Asiyah. 113 Cf. below, Epistle 9. Asiyah means an act, or deed. And that is the meaning of the subtle phraseology of the sacred Zohar
 For by an arousal from below [through charity and the nether chesed ], one arouses the Supreme chesed to elicit the Light of the En Sof from the rank of the Supreme chochmah [the yud of the Name] to the hey of the Name [the aspect of
 of His mouth, blessed be He]
to diffuse to the world of Asiyah.
And, analogously speaking, though not to be compared in the least, just as a human being speaks only to others ( 114 Brackets appear in the tM
ext. and not when he is alone), and then [when speaking to them] he contracts his intellect and thought. 115 Speech is the outer manifestation of mind, of intellect, and thought; it reveals the inner thought. Thought itself is self-containing; it exists in isolation. Speech reveals nothing to the speaker, for he knows already, he has the original thought of which speech is a mere manifestation. Thus speech reveals to others. It is a communication directed to another. At the same time, speech is of necessity a limitM
ation on thought. On the preverbalizing level one must seek the right letters, words, and expressions to reveal the inner thought. The intuitive concept, as it is in itself in the inner thought, cannot be expressed; it is too compact and concentrated. It needs to
 to be analyzed and made intelligible in all its details. The words uttered are but vessels that contain, and are able to channel and reveal, the detailed ideas of the original, germinal thought. Cf. below, Epistle 20, and note 51, ad loc. M
And the intelligent will understand.
But he who sows tzedakah has a reward of truth.
 (Proverbs 11) 1 Verse 18.
 Brackets appear in the text. This means that the attribute of truth is the reward for the sowing of tzedakah. 2 See commentaries by R. Abraham Ibn Ezra and R. Levi Gersonides, ad loc.
It is also written: 3 Micah 7:20.
You give truth to Jacob
and the prophet engages in extolling the Holy One, blessed is He, as mentioned in the sacred Zohar. 4 Zohar III:131b. This meanM
s that it is the Holy One, blessed is He, who gives the attribute of truth to Jacob. 5 See above, Epistle 2, note 26.
Now this needs to be understood. Is there then no truth in Jacob, Heaven forfend, until the Holy One, blessed is He, gives it to him from above?
However, it is well known that the attribute of Jacob is the attribute of rachamim (compassion). 6 Jacob is the
middle bar that bolts from end to end
 (Exodus 26:28) that is the bolt mediating between chesed and gevurah, thus rachamim or tiferet ; ZoM
har II:175b-176a; also Zohar II:51b; et passim. See Addendum, Mystical Concepts in Chassidism, and below, Epistle 15. And the service of G
d in a mode of compassion derives from arousing in the heart of man a great compassion for the Divine spark in his soul, which is removed from the light of G
s Countenance when (man) goes about in the darkness of the vanities of the world. And this arousal of compassion itself derives from the contemplation on, and cognition of, the greatness of G
d: how even the most M
infinitely sublime worlds are esteemed as truly naught before Him. For all their bounty and vitality is but from a gleam and reflection of a single letter of His Name, blessed be He, as it is stated: 7 Menachot 29b. See above, Epistle 5.
The World to Come was created by the yud
Now, it is in this radiation and reflection [which is an extension of vivification from His Name, blessed be He, to animate the upper and lower beings]
that there is a distinction and difference with respect to upper and lower M
This world was created by the hey
The radiation from the hey is different than that of the yud (more contracted, concealed, etc.). Thus there is a difference between the
 world (the World to Come) and the
 world (this world). Likewise with the effects of all the other emanations. Also, all the differences in the details in every world are according to the differences in the combinations of the letters. 9 The letters of G
s fiats (by which everything was M
created), each of which designates a specific emanation.
See above, Epistle 5 (and note 54, ad loc.). The differences in the temporal dimensions of past, present, and future, and the differences in all the events throughout the differing times, all of these, too, came about from the variations in the combinations of the letters. For (the letters) are the conduits of the vivification from His attributes, blessed be His Name ( 10 Brackets appear in the text. as explained in Likkutei Amarim, Part II, ch. 11).
s for His Being and Essence, blessed be He, it is written: 11 Malachi 3:6.
rd, I have not changed,
 neither in terms of changes of the development from the uppermost of levels to the nethermost [for just as He, blessed be He, is found in the upper worlds, so He is in precisely that measure in the nether worlds 12 Brackets appear in the text. (and as explained in Likkutei Amarim, Part I, ch. 51)], nor in terms of temporal changes [for just as He was alone, one and unique, before the six days of creatM
ion, so He is now after the creation]. This is so because everything is absolutely as nothing and naught in relation to His being and essence, 13 Cf. Zohar I:11b. just as, metaphorically speaking [to appease the ear, 14 I.e.,
to make it intelligible to man
 (cf. Mechilta, Yitro, s.v. Bachodesh, ch. 4). while in fact
There is no comparison to You,
 it is written 15 Psalms 40:6. ], a single letter of the speech, or even of the thought of man, is in relation to the general being and essence of the rational sM
oul; and as explained elsewhere 16 Brackets appear in the text. (in Likkutei Amarim, Part II, ch. 9), see there. 17 Cf. also Likkutei Amarim, Part I, ch. 20.
That is why we say 18 Liturgy, Morning Prayer.
The King Who is exalted, alone from aforetime.
 This means, just as aforetime, before the creation, He was alone, so now, too,
and elevated beyond the days of the world
; 19 Ibid. (in the same passage). that is, He is exalted and elevated, transcending the dimension of time
 the days of the world.
 This is so because the life-force of all the days derives solely from the aspect of
 as explained elsewhere. 20 See Likkutei Amarim, Part II, ch. 7.
It follows then that the compassion for the spark that dwells in the dark and gloomy body
 21 See Tikkunei Zohar, Introduction 10b; 58 (92b); Etz Chaim 49:4. Cf. Pirkei d
R. Eliezer, ch. 20, and Midrash Tehillim, 92:6. is overwhelming. For it is liable to contract impurity andM
 to become defiled by all the lusts, the Merciful save us, were it not for G
d being a shield to it, and giving it strength and might to wage war with, and triumph over the body and its passions. 22 Cf. Sukkah 52b. And this is the meaning of
shield of our salvation
 23 See above, note 18.
Now it is well known that there are two types of awe and love (respectively). 24 I.e., two general types of awe: yirah tataah, and yirah ilaah (or: yirat haromemut ), and two general types of lM
ove: ahavah zutta, and ahavah rabbah (or: ahavah betaanugim). See Likkutei Amarim, Part I, ch. 40 ff., esp. ch. 43; below, Epistle 15 (and notes 88 ff., ad loc.); and Epistle 18. See also Author
s Introduction to Likkutei Amarim, Part I, Part II; and Hilchot Talmud Torah 4:6. The first ones are born from the contemplation on, and cognition of, the greatness of G
d and those matters that lead to a love of G
d and the fear of Him. The latter 25 The second sorts of awe and love. ones are those that come afterwarM
d, from above, as a gift, [as explained elsewhere 26 Likkutei Amarim, Part I, ch. 14; see below, Epistle 18. in comment on the verse 27 Numbers 18:7.
I will make your priesthood a rewarding service
that it refers to the attribute of (the supreme) love; and it is likewise in regard to awe].
Now there is surely no comparison between the first ones
which are the products of the created intellect, and the latter ones
which are from the Creator, blessed be His Name. 28 I.e., the lower levels of awe and loveM
 are the sort of service that is earned through man
s efforts. The higher levels are the type of service that is granted as a gift from above. That is why these (the latter) are referred to as
 for the seal of the Holy One, blessed is He, is truth, 29 Shabbat 55a; see also Zohar I:2b. for He is the true Truth, 30 Cf. Jeremiah 10:10 and Jerusalem Talmud, Sanhedrin 1:1. and all the truth among the creatures is esteemed as nothing before Him. 31 See Maimonides, Hilchot Yesodei HaTorah 1:3, 4.
amito, absolute truth. All other truth is but relative.
But which is the way whereby man merits the
? It is by arousing, before G
d, great compassion for the spark in his soul. And this is the attribute of Jacob
who 32 See above, note 6.
bolts from one end to the other end,
 33 Exodus 26:28. that is, from the uppermost of all levels to the nethermost, 34 Cf. Zohar I:1b; cf. also above, note 6. to cause the
 to issue to this lowly dark world, and as it is wM
When I sit in darkness, the L
rd is a light for me.
 35 Micah 7:8. And this is the meaning of
For His chesed has prevailed over us
For His chesed has prevailed over us, and the truth of G
d (issues) to the world.
By means of the attribute of rachamim ( tiferet ), chesed prevails over gevurah and issues to us, drawing forth the truth of G
d into this world. Cf. Tikkunei Zohar, Additions, 139a.
However, the arousal of great compassion before G
e in truth. But even when it is true in mortal terms, 37 Lit., When one is in his own truth. how can one arouse [through (relative) truth] the supernal compassion from the truth of G
The advice for this is the trait of charity
which is the attribute of compassion for one who has nothing of his own, to
Revive the spirit of the humble
 38 Par. Isaiah 57:15. And the arousal from below elicits an arousal from above: 39 See above, Epistle 4, note 45. the L
rd arouses the sleeping and awakens the unconM
scious, 40 Par. Liturgy, Shabbat Morning ( Nishmat Kol Chay ). that is, the concealed, great compassion and Supernal graces, 41 The Supreme chesed. to emerge from concealment into manifestation and a great illumination, to radiate with the light of life 42 Par. Job. 33:30 and cf. Psalms 56:14.
 43 Par. Psalms 117:2; see above, note 36.
And this is the meaning of the idiom of
 related to charity: to make sprout the Supreme truth of G
d, especially through theM
 charity and the true kindness performed with the Holy Land [may it be built and established speedily in our days, amen] to realize the verse:
Truth shall sprout forth from the land
 refers to the Holy Land, the subject of this Psalm.
from the sowing of charity in it. 45 Cf. the comment of Rashi, ad loc.; cf. also below, Epistle 7, note 36. And the kindness and great compassion that are gathered and gleaned into it, they arouse
the Supreme graces 41 that are hM
idden and concealed, 46 V. L: concealed in it. as it is written:
Which You have hidden
 47 Psalms 31:20; see below, Epistle 13. to establish it and to set it up firmly. Of this it is written:
Through tzedakah shall you be established.
Fortunate are we, how good is our portion, how pleasant our lot
 1 Liturgy, Morning Prayers.
rd is my allotted portion and my share
. Portions have fallen to me
 2 Psalms 16:5 f. Cf. Sifrei, DeuteronomyM
 53 (on Deuteronomy 11:26).
To understand the phraseology
 it is necessary to explain properly a common expression in the sayings of our Sages, of blessed memory, viz.:
He has no part in the G
 3 E.g., Berachot 63b; Zohar II:3b; etc. It would seem that a term like
 cannot possibly be applied to Divinity, blessed be He, because He is not divisible into parts, Heaven forfend.
However, the idea is, as it is written about Jacob:
And he called Him E-M
 4 Genesis 33:20; commentaries, ad loc. The meaning of this is as follows. In truth, G
d, as His Name is, so is He. 5 For He and His Name are entirely one (see below, note 9). G
s appellates are His attributes. The Divine attributes are of the Divine essence, and G
d is absolutely one with His essence. Cf. Likkutei Amarim, Part II, ch. 8 ff. See also Kuzari 2:2 and Moreh Nevuchim 1:51 ff. Though He permeates all the upper and lower worlds, from the peak of all levels to this lowly phM
ysical world [as it is written:
Do I not fill the heavens and the earth,
 6 Jeremiah 23:24. I Myself, indeed, meaning, His Being and His Essence, as it were, and not only His glory], even so, He is kadosh (holy) 7 Denoting separateness; cf. Mechilta, Yitro, s.v. Bachodesh, ch. 2 (on Exodus 19:6), and Sifra, beg. of Kedoshim (on Leviticus 19:2). and distinct from the upper and nether worlds, and is not at all contained in them, Heaven forfend, in the way, for example, that the soul of man is contained in the boM
dy, as explained elsewhere at length. 8 Cf. Likkutei Amarim, Part I, ch. 42.
And for this reason they could not receive their vivification from His Being and Essence in itself, as it were. Rather, the extension of the vivification wherewith the Holy One, blessed is He, animates the upper and nether worlds, is, metaphorically speaking, as a radiation shining from His Name, blessed be He, for He and His Name are One, 9 Zohar I:7b; II:86a. See also ibid., II:90b.
R. Eliezer, ch. 3. and as it is writtM
For His Name alone is exalted, [only His reflection and] His splendor are on the earth and the heavens
This radiation actually vests itself in the upper and lower worlds in order to animate them. It is contained in them by means of many intermediaries and numerous, immense contractions, in a development of levels by way of cause and effect
Now, this radiation [though above it radiates and extends itself in unlimited and infinite fashion to animate innumerable, concealed worlds,M
 as mentioned in the Idra Rabbah, 11 Zohar III:127b-145a, see there. nevertheless] as it descends netherward, by way of numerous contractions, to animate those that were created, formed and made, it is generally divided into 613 in number. 12 See Zohar III:129a. These 613 gradations correspond to the 613 commandments of the Torah, which are the 613 kinds of conduits of this radiation from the light of the En Sof, blessed is He, to illumine man
s soul [which is made up of 248
he 248 operational precepts correspond to the 248 organs, and the 365 prohibitory precepts correspond to the 365 sinews. Cf. Zohar I:170b; Makkot 23b; see also Zohar II:25a. ]. For the principal aim of the descent and efflux of this radiation, netherward, to all those created, formed, and made, is for (the soul
s) sake; for the purpose of them all is man, as known. 14 Man
created last, was first in intent (G
 Tikkunei Zohar, Introduction 6a; that is, the whole creation is for the purpose of mM
an who, in turn, is to serve G
d in, and with, the creation.
See also Bereishit Rabbah 1:4 and comment., ad loc.; Zohar II:108b, 275b, and III:306b. R. Saadiah Gaon, Emunot Vedeot 4, Intro. and ch. 1.
Now this number is in a general way. More specifically, every single commandment subdivides into infinite details, which are the essentials of the detailed rulings of every commandment [which are without number, as it is written: 15 Song of Songs 6:8.
Sixty are the queens
these are the sixty tractates
and maidens without number
these are the rulings
 16 Zohar III:216a; Tikkunei Zohar, Introduction 14b; Zohar Chadash, Tikkunim 98a; et passim. Cf. Bamidbar Rabbah 18:21 and Shir Hashirim Rabbah 6:14. ]. For they are the efflux from the Supernal Will
. 17 Cf. below, Epistle 29.
It is precisely so with man
s soul. For all the souls in the world were contained in Adam. 18 See Shemot Rabbah 40:2, 3, and Tanchuma, Ki Tissa 12, as explained by the Arizal in Shaar Hapessukim, Bereishit 3; et passim in his M
other writings. In a general way his soul was divisible into the number 613: 248
; but in a more specific way his soul was divisible into innumerable sparks 19 Cf. Shaar Hagilgulim 6 and 11.
which are the souls of all of Israel from the days of the Patriarchs and the tribes, to and including the coming of the Messiah, when Scripture will be fulfilled:
And the number of the children of Israel will be as the sand of the sea that cannot be measured nor counted
Because of the great quantity.
 21 See Genesis 16:10.
The beauty of Jacob is a reflection of the beauty of Adam,
 22 Bava Metzia 84a; see also Zohar I:35b, 168a, 222a, etc., and ref. in following note. for he rectified the sin of Adam. 23 See Zohar III:111b; also, Zohar II:141b and Nitzutzei Orot, ad loc.; cf. further Zohar I:142b and Derech Emet, ad loc.; and Zohar II:275b-276a. R. Natan Nata Schapiro, in his Megaleh Amukot, section Toldot (on Genesis 27:33; ed. Lublin 1912, 41a), explains how the M
rectification of Adam
s sin is implied in this saying by relating the word shofrei (beauty) to the root shapper (to correct, to cleanse)
as in Job 26:13 (see Ibn Ezra, ad loc.), and in accordance with the Rabbinic interpretation of Exodus 1:5 (quoted by Rashi, ad loc.). His soul, too, was composed of all the souls of Israel, in all times. And he was a vehicle for the Torah as it is above, which is referred to as Adam, as it is written: 24 Ezekiel 1:26.
And on the likeness of the throne there was a likeness aM
s the appearance of Adam
; 25 See Zohar I:71b-72a; and cf. ibid., 97a. also, it is written: 26 Ruth 4:7.
And zot was within, 27 The conventional translation of
 is aforetimes, but the author emphasizes here its etymological meaning of within (cf. Zohar III:180a and the commentary of R. Moses Zacuto, ad loc.; see also Pardes Rimonim 16:4). Thus the verse now reads:
And zot (this, i.e., the Torah) was within, in Israel (i.e., Jacob),
 i.e., engraved and marked in Israel. in Israel
 Zot refers only to the Torah
 28 Zohar III:81b; Zohar Chadash, Rut 88d; see Menachot 53b. For the Torah was contained and vested in the soul of Israel the Patriarch 29 Zohar Chadash, Rut, 88c ff.; cf. Or Hatorah, Nach vol. 2, p. 1026 ff.
A literal translation should read: Israel the Old ( Yisrael Sabba ); a Midrashic term (cf. Bereishit Rabbah 68:11, 74:11; etc.), apparently to distinguish between the general term Israel and Israel the Patriarch (where the Scriptural reference can be interpreted either wayM
). In Kabbalistic writings, though, a distinction is made between Yisrael Sabba and what the Zohar calls Yisrael Zutta (Israel the Young, or Small); see, e.g., Zohar II:43a, 216a; etc. See Torah Or, Shemot 50d.
which compounded all the souls.
And this is the meaning of
And he called Him E-l, G
: E-l 30 This Divine Name is related to chesed, denoting G
s grace and benevolence ( Zohar III:30b-31a, 65a; Tikkunei Zohar 67a; cf. also Mechilta, Beshalach, on Exodus 15:2, and see Pardes RimoniM
m 1:10), chesed being the determinative motive
to diffuse without limit, even where compassion is not applicable at all
 (see below, Epistle 15, and note 33, ad loc.). denotes the elicitation of the radiation from the light of the En Sof, blessed is He, from concealment to manifestation, to radiate manifestly in his soul, and as it is written: 31 Psalms 118:27.
rd, and He gives us light.
 32 Cf. Zohar passages cited above (note 30):
 E-l always denotes an abundant radiation from the SupM
 (which derives from keter, the supernal will, and is the source of chesed ). And after Jacob, the light of the En Sof, blessed is He, shines openly in all the upright of heart who occupy themselves with the Torah and the commandments.
Now, this manifestation in their mind and heart with an exceeding uplifting and abundant strength 33 Par. Genesis 49:3. occurs at the time of prayer, as explained elsewhere.
Though this manifestation through the occupation with Torah and the commandments is, generaM
lly, equal in every one of Israel [for we all have one Torah and one law 34 Par. Numbers 15:16. ], nevertheless, in a more specific way not all the souls ( nefesh ) or spirits ( ruach ) and souls ( neshamah ) are equal in this regard, depending on the occurrence and time of their reincarnation and their coming into this world; and as our Sages, of blessed memory, said: 35 Shabbat 118b.
With what was your father more heedful? He answered him
 36 That is, every soul is more intimately relM
ated to one particular precept than to all the others. Since the 613 commandments are the 613 general conduits for eliciting the radiation of the Divine light (see above, and cf. below Epistle 29), there will, thus, be a difference between the various individuals corresponding to the differences in the more intimate relationships to particular precepts.
Likewise, not all the generations are the same. For just as with the organs of man, every organ has its own special and particular function [the eye to see and theM
 ear to hear], so, too, through every commandment there radiates a special and particular light from the light of the En Sof, blessed is He.
And though every soul of Israel needs to be reincarnated in order to fulfill all the 613 commandments, 37 Tikkunei Zohar 70 (132a) (in the light of ibid., p. 131), and R. Chaim Vital, Shaar Hamitzvot, Foreword; see also Shaar Hagilgulim 11; et passim.
 See further on this subject: Sefer Habahir 38 (193); Zohar II:100a ff; Zohar Chadash 59a. Cf. also R. Menasseh ben Israel,M
 Nishmat Chaim 4:6 ff. even so, this special care with a particular mitzvah is necessary only for the sake of an increase, and prudence, and additional zeal
with exceeding uplifting and strength, doubly and manifold, surpassing the zeal for the other commandments. And that is what he meant when he said
With what was he more careful?
 38 The following interpretation of this Talmudic passage by the author (which he received from his master, R. Dov Ber, the Maggid of Mezeritch, who in turn heard it from the BaaM
l Shem Tov) will clarify this passage:
Every soul has a particular precept and a particular attribute which it needs to perform and develop. That is the meaning of what R. Yosef asked R. Yosef the son of Rabbah:
With what was your father more heedful ( zahir )?
 After all, one is not to sit and evaluate the commandments of the Torah! But R. Yosef asked
in what was your father more zahir : in what precept did he have an illumination
 (taking zahir as an idiom of zohar
to shine; to brighten); not thatM
 he observed this precept only, but that the fulfillment of the precept of Tzitzit
gave him power and vitality in the observance of the other precepts.
5700, p. 22; Sefer Hamaamarim 5708, p. 240, and the marginal notes by the Lubavitcher Rebbe, R. Menachem M. Schneerson, ad loc. Cf. Maimonides, Commentary on the Mishnah, Makkot 3:16. Etz Chaim 49:5.
Now, the advantage of this individual light to the individual souls is not in the category of apprehensible reason and knoM
wledge, but transcends the faculty of knowledge. For thus it rose in the Mind before Him, blessed be He. And its model below is truly the notion of the
 39 Which is also beyond reason and knowledge.
(This is not the conclusion of the letter. In the original there were a few more lines pleading for the support of the Torah scholars in the Holy Land. This conclusion is reproduced in Igrot Kodesh Admur Hazaken (Kehot, 2012), p. 201 ff.)
He sows tzedakot and causes yeshu
 1 Liturgy, Morning Prayers. Cf. Maamarei Admur Hazaken Haketzarim, p. 533, for an exposition of this section. The usage of an idiom of
 in relation to the commandment of charity [and as it is written in the verse
Sow then for yourselves for tzedakah
 2 Hosea 10:12. ] will be understood by what our Sages, of blessed memory, said: 3 Bava Batra 10a.
Rabbi Eliezer gave a coin to a poor person and then prayed, as it is written: 4 Psalms 17:15. Through tzedek I will see Your face.
5633, vol. 2, p. 463 ff. This means that the manifestation of His G
dliness, blessed be He, which becomes revealed in the thought of man and in his devotion during prayer, 6 Which is called the
service of his heart
 (see below, note 11); cf. Or Zarua, beg. of Hilchot Keriat Shema, par. 7 (s.v. Amar Ravin ; ed. Zitomir 1862, vol. 1, 11a). each according to his own measure, 7 Tikkunei Zohar 70 (135b); Zohar I:103b. is a means of
rd eternally upon thoM
This means, the light of the L
rd, the En Sof, blessed is He, which radiates with a great illumination above in the upper worlds [which are the hechalot with the angels and souls in them, explained in the sacred Zohar 9 Zohar I:38a ff.; ibid., 41a ff.; II:244b ff. by their names according to their places in the order of prayer arranged for us by the Men of the Great Assembly] is in a state of so great and immense a manifestation that these (supernal creatures) are truly inM
 a state of self-nullification and esteemed as truly naught before Him, absorbed in His light, blessed be He. Now, this light, which is good, 10 Par. Genesis 1:4. radiates from there to this lowly world, upon those that fear the L
rd and esteem His Name, who desire to worship Him by the
service of the heart
 11 Sifrei, Deuteronomy 42 (on Deuteronomy 11:13); Taanit 2a. and as it is written 12 II Samuel 22:29 (Psalms 18:29). :
rd will enlighten my darkness.
 of this illumination downward to this world is called the
 13 See above, note 7.
referred to as water, 14 Zohar II:175b; III:255a and 257a; see also Pardes Rimonim 23:13, s.v. Mayim, and below, note 15. which descends from a high place to a low place
. 15 Cf. Tikkunei Zohar 69 (105a) (and 13 (70b)). See below, Epistle 12 and Torah Or, Vayera 14c.
Now it is well known that above there is also an attribute of gevurah, and tzimtzum, to contract and conceal His light, blessed be He, toM
 prevent it from becoming revealed to the lower worlds. 16 See below, Epistle 15. However, everything depends on the arousal from below. 17 See above, Epistle 5, note 83. For if man conducts himself with kindness by bestowing life and chesed, and so on, he arouses the same above, as our Sages, of blessed memory, said:
With the degree that man measures, it shall be measured to him.
 18 Mishnah, Sotah 1:7.
Though it would appear that this is not of the (same) measure: (man deserves) only that the life of the WoM
rld to Come be granted to him, corresponding to his bestowal of life in this world; but not that the life from the illumination of the actual light of G
d 19 V. L.: the actual light of the En Sof, blessed is He. be diffused to him to illumine and enlighten his darkness in
the service of the heart
 For the latter is a grade and level of
 ( teshuvah ilaah ), 20 For an explanation of this term see Iggeret Hateshuvah, ch. 8 ff. (esp. ch. 10). as is well known, inasmuch aM
s it surpasses exceedingly all the life of the World to Come, as our Sages, of blessed memory, said:
Better one hour of repentance and good deeds
 21 Avot 4:17. as explained elsewhere at length 22 Likkutei Amarim, Part I, end of ch. 4. Cf. also above, Epistle 1, note 22. that the World to Come is but a gleam and reflection
. 23 See Berachot 17a and Maimonides, Hilchot Teshuvah, ch. 8.
See above, Epistle 1, note 22 and Likkutei Torah, Derushim LiShemini Atzeret 83d. While teshuvah tataah (lower teshuvahM
 ) corresponds to malchut, teshuvah ilaah transcends this level and corresponds to the higher binah. (See Zohar III:122a ff., and Tikkunei Zohar 6 (22a); Iggeret Hateshuvah, ch. 9.) He who stands in a mode of teshuvah is called baal teshuvah ; the Zohar interprets this term literally as
possessed of teshuvah,
 signifying an absolute unification with teshuvah and the level it represents. See Zohar II:106b and comm., ad loc.; cf. Maharal, Derech Chaim on Avot 4:17.
However, metaphorically speaking, the idea is M
like sowing seeds or planting kernels: the ear that sprouts from the seed, and the tree with its fruits from the kernel, their nature and essence are not that of the seed and kernel at all. For their 24 I.e., of the seed and kernel. nature and essence has been spent and is decayed in the soil. It is the vegetative property in the soil itself which brings out and makes grow the ear, the tree, and its fruit; it is merely that it does not bring out and manifest its power outwardly, from potential to actuality, except M
through the seed and the kernel that are decayed in the soil and whose whole power has been consumed by the vegetative property in the soil
and they united and became one. And that is how the vegetative property actualizes its potential and effuses vitality to make grow an ear of the kind of the seed, though with a very great increase in every single ear, and likewise, many fruits on every single tree. Moreover, the very nature and essence of the fruits, too, excels in a great and immense magnitude over the naturM
e and essence of the planted kernel. And it is likewise with the produce of the earth which grows from seeds just like kernels, as cucumber, and the like.
All this is so because the stem and root of the vitality of the fruits effuses from the vegetative property in the soil
which includes the vitality of all fruits
while the kernels that are sown in the ground are but like the arousal from below, which in the writings of the Arizal 25 See above, Epistle 5, note 103. is referred to as the
elevation of the maM
 26 See above, Epistle 4, note 46.
Now, metaphorically speaking, precisely like this, every act of charity that Jewish people perform ascends in the sense of an
elevation of the mayin nukvin,
to the root of their souls above, which, in the phraseology of the Zohar, is referred to as Knesset Yisrael and imma tataah, and in the phraseology of the Talmud
as Shechinah. 27 In the Zohar, the terms Knesset Yisrael and Imma Tataah are synonymous with malchut and Shechinah. (See Pardes RimoniM
m 23:1 and 11, s.v. Eim Habanim and Knesset Yisrael ; Likkutei Amarim, Part I, ch. 52; below, Epistle 25.) There are some instances where this would not seem to be so, but see Nitzutzei Orot on Zohar II:85a (and on Zohar II:90a). See also Shaarei Orah (Gikatilla), end of ch. 1. The Shechinah compounds and is totally united with all the attributes of the Holy One, blessed is He, the first of which is the attribute of chesed. Now, through this elevation, the actual
 is aroused, i.e., a reveM
lation of His light, blessed be He, to descend and radiate in a great and immense state of manifestation to the souls of Israel below, at least during the time of prayer. 28 See above, beginning of this epistle, and cf. above, end of Epistle 4. For though
His greatness is unfathomable
all are esteemed as naught before Him,
 30 Zohar I:11b. even so,
where you find His greatness, there you find His humility,
 31 Megillah 31a [according to the versions of Pesikta M
Zutrata ( Midrash Lekach Tov ) on Deuteronomy 10:17 and Yalkut Shimoni, Psalms 794 (on Psalms 68:5)]. as
waters, which descend
 32 As waters descend from a high place to a low place; a simile signifying humility (cf. Taanit 7a). In relation to G
d, the whole creation, all creatures, are insignificant, truly naught and nothing. His greatness, therefore, is not expressed through creation per se. Rather, His humility, that G
d created them nevertheless and cares for them by means of an intense and particuM
lar providence, this Divine humility expresses His greatness. Therefore, in the place where you find His greatness, there you find His humility: His humility being His greatness. (See Likkutei Torah, Shir Hashirim 40d; cf. also Likkutei Amarim, Part I, ch. 4.)
And this is the meaning of the verse:
He shines in the darkness as a light to the upright, He who is gracious, and merciful, and tzaddik.
 33 Psalms 112:4. For man, by being gracious and merciful and
:7; see Tanchuma, ed. Buber, Noach 4 (see Yalkut Shimoni, Deuteronomy, end of 873). causes the light of G
d to shine to his soul which is vested in his body
which stands in darkness, being the
 35 Tikkunei Zohar, Introduction 10b; above, Epistle 6, note 21. And this, when darkness is converted to light, is referred to as salvation ( yeshu
ah ). 36 See above, end of Epistle 3.
And this is the meaning of
 For this salvation sprouts from [the sowing oM
f] the charity sown in the
 37 The celestial model of the terrestrial Holy Land (see below, note 44) signifies malchut, the Shechinah ; cf. Pardes Rimonim 23:1, s.v. Eretz HaElyonah.
 38 Malachi 3:12 [ Eretz chefetz signifies Knesset Yisrael ; cf. Pardes Rimonim 23:1, s.v. Eretz Chefetz ; Kitzurim V
Hearot, p. 99; Mayim Rabbim 5636, ch. 99]. (See also the commentaries of Rashba and Maharsha on Eyn Yaakov, Taanit 10a, that eretz without qualification refers to the Holy LanM
d; and cf. Pardes Rimonim 23:1, s.v. Eretz.)
which is the Shechinah, 39 Cf. Targum Yonatan on Malachi 3:12. and Knesset Yisrael, 40 Another term for Shechinah (see above, note 26). See above, note 37. so called because it 41 Malchut (synonymous with Shechinah and Knesset Yisrael ). vests itself in the lower worlds to animate them, as it is written: 42 Psalms 145:13.
Your sovereignty 43 Malchut. is the sovereignty of all worlds.
 44 Malchut ( Shechinah ) embodies the supreme chochmah and causes the worlds toM
 egress into manifest substantiality (see Addendum, Mystical Concepts in Chassidism ). Though we speak of malchut on various levels, relating to the various worlds, it is malchut of Atzilut that is vested in them all. This is the meaning of
Your sovereignty ( malchut of Atzilut ) is the sovereignty ( malchut ) of all worlds.
 See Likkutei Amarim, Part I, ch. 52; Siddur Im Dach 53c and cf. Etz Chaim 3:1. See also below, Epistle 20, and Maamarei Admur Hazaken Haketzarim, p. 43. And this applies most particularlyM
 when one sows in the nether Holy Land, which truly corresponds to it. 45 Everything in the celestial spheres has its corresponding model in the terrestrial world (and vice versa ), with respect to the general, as well as to the particular parts. (See Zohar I:156a-b; II:20a; III:9b.) The Sages, therefore, speak of the terrestrial Holy of Holies and its celestial counterpart; the terrestrial Temple and its celestial counterpart; the terrestrial Jerusalem, etc.; cf. Jerusalem Talmud, Berachot 4:5; Shir Hashirim RabbaM
h 3:19; Mechilta and Midrashim on Exodus 15:17; Tanchuma, Pekudei 1, 2; Zohar I:128b; etc. The terrestrial Holy Land, or Land of Israel, thus corresponds to the celestial one; see Zohar III:84a; and see below, notes 45 and 46. For then the seed is immediately absorbed in the upper land without any obstacle and hindrance whatsoever, because there is nothing whatsoever that divides and interrupts between the lands of life, 46 The terrestrial Land of Israel is referred to as the
 (see Jeremiah 11:19 M
and Targum Yonatan ad loc.; Ezekiel 26:20, Targum Yonatan and commentaries, ad loc., as well as Avot d
R. Nattan, ch. 34; Ketuvot 111a; etc.) and correspondingly the celestial Land of Israel likewise; see Zohar I:115a; I:193a, and III:84a. See Pardes Rimonim 23:1, s.v. Eretz HaChaim. for it is the gate of Heaven. 47
d will bless you out of Zion
for it is the Gate of Heaven
 ( Rashi ; see also the other comment., ad loc.). See also Genesis 28:17 and Targum, Rashi, ad loc. (see above,M
This is none other than the House of G
d, and this is the Gate of Heaven
 ( Zohar I:149b), the
Gate assuredly through which the blessings pass downward,
 etc. (ibid., 150b.). Cf. also Zohar III:123b, and Ibn Ezra on Genesis 28:12. It is not so, however, outside the Holy Land, and suffice this for the initiated.
And this applies most particularly when one sows in the nether Holy Land, which truly corresponds to it. 45 Everything in the celestial spheres has its correM
sponding model in the terrestrial world (and vice versa ), with respect to the general, as well as to the particular parts. (See Zohar I:156a-b; II:20a; III:9b.) The Sages, therefore, speak of the terrestrial Holy of Holies and its celestial counterpart; the terrestrial Temple and its celestial counterpart; the terrestrial Jerusalem, etc.; cf. Jerusalem Talmud, Berachot 4:5; Shir Hashirim Rabbah 3:19; Mechilta and Midrashim on Exodus 15:17; Tanchuma, Pekudei 1, 2; Zohar I:128b; etc. The terrestrial Holy Land, or LaM
nd of Israel, thus corresponds to the celestial one; see Zohar III:84a; and see below, notes 45 and 46. For then the seed is immediately absorbed in the upper land without any obstacle and hindrance whatsoever, because there is nothing whatsoever that divides and interrupts between the lands of life, 46 The terrestrial Land of Israel is referred to as the
 (see Jeremiah 11:19 and Targum Yonatan ad loc.; Ezekiel 26:20, Targum Yonatan and commentaries, ad loc., as well as Avot d
 Ketuvot 111a; etc.) and correspondingly the celestial Land of Israel likewise; see Zohar I:115a; I:193a, and III:84a. See Pardes Rimonim 23:1, s.v. Eretz HaChaim. for it is the gate of Heaven. 47
d will bless you out of Zion
for it is the Gate of Heaven
 ( Rashi ; see also the other comment., ad loc.). See also Genesis 28:17 and Targum, Rashi, ad loc. (see above, note 44).
This is none other than the House of G
d, and this is the Gate of Heaven
Gate assuredly through which the blessings pass downward,
 etc. (ibid., 150b.). Cf. also Zohar III:123b, and Ibn Ezra on Genesis 28:12. It is not so, however, outside the Holy Land, and suffice this for the initiated.
NINE. My beloved, brethren and friends
who are to me as my soul: I come as one who reminds and awakens those who sleep the slumber of the vanities of vanities, and to open the eyes of the blind. Let them consider and see 1 Par. Isaiah 42:18. that throughout theirM
 life all their striving, longing, and aiming for all in which there is the
life of their spirit
 2 Par. Isaiah 38:16 (see Rashi ad loc.). be in
the source of the living waters
 3 Par. Jeremiah 2:13; ibid., 17:13. [the Fountainhead of all life 4 Lit.: the Life of life (see above, Epistle 4, note 74). ], with respect to the soul, as well as to the flesh 5 Par. Isaiah 10:18. [i.e., all mundane matters and occupations for livelihood]. Be not like those that do everything for their own sake! Let not the HouseM
 of Israel be like all the nations 6 Text corrected according to L. H. that feed, provide, and esteem their wives and children out of love. 7 I.e., out of egocentric motivation. For it is written:
Who is like Your people Israel, a unique nation on earth
; 8 I Chronicles 17:21. this means that even in mundane matters they will not, Heaven forfend, separate 9 V. L.: to become separated. from the True One, 10 Cf. Zohar II:155b and III:81a. to bear false witness, Heaven forfend, by reciting the Shema every eveningM
 and morning with closed eyes:
 11 Deuteronomy 6:4.
in the four directions, and in the Heavens above and on earth below, 12 See Berachot 13b; Zohar I:12a; 158a; II:216b. while, as the eyes of the blind are opened,
You cause your eyes to close upon Him, and He is no more,
 13 Par. Proverbs 23:5. Heaven forfend.
Only this shall be befitting us when 14 V. L.: for
 to be not. all our engagements with mundane affairs are not for their own sake but in order to vivify the souls, the portiM
d, and to supply what they lack out of gratuitous kindness. For thereby we give the form 15 The creature (man). a semblance to its Former 16 The Creator.
Cf. Bereishit Rabbah 27:1.
 for the chesed of G
d endures at all time 17 Psalms 52:3 (cf. Rashi, ad loc.).
 18 Chesed shel emet, in Hebrew, signifying a gratuitous kindness (cf. Rashi on Genesis 47:29), continuous, ceaseless, and absolute (cf. Likkutei Torah, Massei 93b-c).
to animate the universe andM
 all that fills it, every single moment. It is just that according to the Torah a man
s wife and children take precedence over all others, 19 See Shulchan Aruch, Yoreh Deah 251. except 20 From here to end of paragraph inserted according to L. H. for the saints of that generation
who take precedence over one
s children and the saints of the Land of Israel take precedence over the saints in the Diaspora, 21 See Sifrei, Deuteronomy 116; Shulchan Aruch, Yoreh Deah 251 (see also Pitchei Teshuvah, ad loc., par. 4).M
 [aside of the fact that they did not leave anyone in the Diaspora comparable to themselves], 22 While the previous seems to be a general Halachic statement, these latter words appear to refer specifically to the Chasidic leaders (including the author
s master and colleague, R. Menachem Mendel of Vitebsk) who ascended to the Holy Land accompanied by their families and numerous followers. and suffice this for the initiated.
Therefore, my beloved, my brethren: set your hearts to these words expressed in great brevM
ity 23 Brackets appear in the text. (and, please G
d, personally I will speak to them at length)
how in these times, with the advent of the Messiah, 24 See below, note 27. the principal service of G
d is the service of charity, as our Sages, of blessed memory, said:
Israel will be redeemed only through charity.
 25 Shabbat 139a; Sanhedrin 98a (see glossary notes, ad loc.). Our Sages, of blessed memory, did not say that the study of Torah is equivalent to the performance of lovingkindness 26 See Mishnah, M
The study of Torah is equivalent to them all
 (including the performance of kindness).
Cf. Likkutei Sichot, vol. 9, p. 345, in the glossary notes. except in their own days. For with them the principal service was the study of Torah and, therefore, there were great scholars: Tannaim and Amoraim. However, with the advent of the Messiah, 27 Be
ikvot Meshicha, in Hebrew, lit.
in the footsteps of the Messiah.
 See Sotah 49:b, and Rashi, ad loc., for this expression and Etz M
Chaim 3:2 for its mystical implication. as
the Hut of David has fallen
 28 Amos 9:11. to a level of
which is the level of
there is no way of truly cleaving to it 29 The Hut of David, i.e., the Shechinah ; cf. Zohar II:9a. and to convert the darkness into its light, except through a corresponding category of action, namely the act of charity. 30 Cf. below, Epistle 30.
See below, Epistle 12, on the notion of the
 For, as known to the intelligentM
, the plane of action with reference to Divinity is the notion of a diffusion and efflux of vitality to the nethermost
to him who has nothing of his own. And whoever sacrifices his impulse in this respect and opens his hand and heart subdues the sitra achara 31 The
 the side of evil and impurity. and
converts the darkness into the light
 32 Cf. Zohar I:4a. of G
d, blessed be He, Who, with the advent of the Messiah, dwells over us in a state of action; and he will merit to
rd returning to Zion
 33 Isaiah 52:8. The original letter ends here with a concluding salutation. In some versions of this letter there appear slight variations; see Igrot Kodesh Admur Hazaken (Kehot, 2012), p. 44 ff.
TEN. After greetings of peace and life,
may the opening of my words rouse
 1 Par. Psalms 119:130. the ear that hears the admonition of life 2 Par. Proverbs 15:31. which the L
rd of life 3 Lit., the living L
rd. (The translation used seeks to retain the poetM
ic spirit of the text.) admonished through His Prophets and said:
rd are surely not concluded (
 4 Lamentations 3:22. Now, it should really have said
, as it is written elsewhere:
For your graces are not concluded (
 5 Liturgy, concluding benedictions of the Amidah. But this will be understood when considering the statement in the sacred Zohar : 6 See Zohar III:133b; 140b. See also Zohar I:219a and III:21a.
There are various types of chesed : there isM
, and there is chesed ilaah 8 Supreme chesed.
i.e., rav chesed 9 Abundant, or magnanimous chesed (cf. Exodus 34:6).
Now, it is well known that the Torah is called oz (strength), 10 Sifrei, Deuteronomy, sect. 343 (on Deuteronomy 32:2); Shir Hashirim Rabbah 1, s.v. Meshacheni 1; Tanchuma, Berachah 4; cf. above, Epistle 1, note 10. See Likkutei Torah, Shelach 39d. which is an expression of gevurah (might), 11 See above, Epistle 1, note 1M
0. and as our Sages, of blessed memory, said
The 613 commandments were declared to Moses at Sinai
 12 Makkot 23b (acc. to various versions, e.g., Eyn Yaakov, etc.); Tanchuma, Shoftim 9; et al. from the Mouth of Gevurah, 13 Lit.,
 a frequent rabbinic expression denoting Divine majesty (the L
rd) and in Kabbalistic-Chasidic literature related to the equally named attribute of gevurah. This term is also used with respect to the Giving of the Torah (see Makkot 24a; et passim ).
t find any rabbinic saying as our text would seem to suggest
the 613 commandments of the gevurah
(though see Zohar II:116b), I divided it under the assumption that the author added it on his own to the original expression. Thus the proof-text from Deuteronomy is also not to be taken as an integral part of the preceeding, but added to support it, and the following interpretation. and as it is written:
From His right side a fiery law to them.
 14 Deuteronomy 33:2. This means: The source and root of thM
e Torah consists solely of the
 15 See Zohar II:113a; Tikkunei Zohar, Introduction 11b. See also Zohar II:118b, III:237a, and Berachot 6a (especially in the light of the following note). which are referred to as the
 16 See Zohar I:26b; Tikkunei Zohar, Introduction 17a; et passim. That is, the elicitation of His G
dliness, blessed be He, and of a radiation from the light of the En Sof, blessed is He, to the upper and lower worlds, is effected by man who elicits the lighM
t upon himself by the fulfillment of the 248 operational precepts, which are the
248 organs of the King,
 17 See Zohar II:118a; Tikkunei Zohar 30 (74a); cf. Zohar II:83b, ibid., 163b; Tikkunei Zohar 70 (131a) ff.
Hearot, p. 106 ff., and cf. Shomer Emunim 1:24 ff. i.e., the 248 vessels and garments for the radiation from the light of the En Sof, blessed is He, that is vested in them ( 18 Brackets appear in the text. and as known, with every commandment there issues forth to him awe and loveM
 from this light). 19 Cf. Likkutei Amarim, Part I, chs. 23 and 37; Iggeret Hateshuvah, ch. 1.
However, this efflux was first vested in the attribute of the gevurah of the Holy One, blessed is He, 20 I.e., though the Torah originates in chesed, it was given to man
from the Mouth of Gevurah,
 through the attribute of gevurah ; see Zohar I:48b, and Derech Emet ad loc. Cf. Zohar I:240a; II:81a; etc. See further: Zohar II:84a and cf. Tikkunei Zohar, Introduction 6a and 11b. referred to as
I:255a; 257a; Tikkunei Zohar 69 (105a).
Thus, the above-cited verse means:
 the fire of the Law
is the Torah given through gevurah ; cf. Zohar II:84a and the commentaries of Nachmanides and Or Hachaim, on Deuteronomy 32:2. See also Zohar II:206b. ( Gevurah ) is the aspect of the contraction ( tzimtzum ) of the light and vivification that issue from the light of the En Sof, blessed is He, 22 See below, Epistle 15. so that it will be able to become vested in the perforM
mance of the commandments, practically all of which involve material things
as tzitzit, tefillin, sacrifices, and charity.
And even commandments that involve man spiritually
are in a mode of limitation and measure, 23 The aspect of gevurah. and by no means in a mode of infinitude. For not even for a moment could man sustain in his heart so intense a love of G
d as is without end and limitation and still remain in existence in his body, and as the saying of our Sages, of blessed memory, thatM
 at the time of the Giving of the Torah [which was a manifestation of His G
dliness, blessed be He, and of the light of the En Sof, blessed is He, on a plane of speech and revelation 24 See Exodus 20:15 and Mechilta, Yitro, ad loc. (s.v. Bachodesh, ch. 9); Pirkei d
R. Eliezer, ch. 41; Shemot Rabbah 29:3. ]
their souls took flight
 25 Shemot Rabbah 29:3; Shabbat 88b.
Now, because the commandments were given to us by way of investment in the attribute of gevurah and a contraction ( tzimtzum ) of the raM
diation, and so on, most commandments have a delimited measure. For instance, the length of tzitzit (must be) twelve times the width of the thumb; 26 Shulchan Aruch, Orach Chaim 11:4; cf. Shulchan Aruch HaRav 11:5 (and 7). the tefillin
two fingers by two fingers, 27 Shulchan Aruch, Orach Chaim 32:41, Magen Avraham, ad loc.; cf. Shulchan Aruch HaRav 32:63. and necessarily square; 28 Menachot 35a; Shulchan Aruch, Orach Chaim 32:39; cf. Shulchan Aruch HaRav 32:59. the lulav
four handbreadths; 29 Sukkah 32b; ShulM
chan Aruch, Orach Chaim 650:1. the sukkah
seven handbreadths; 30 Shulchan Aruch, Orach Chaim 634:1. the shofar
one handbreadth; 31 Niddah 26a; Shulchan Aruch, Orach Chaim 586:9. the mikveh
forty seah. 32 Eruvin 4b; Mishnah, Mikvaot 1:7; Shulchan Aruch, Yoreh Deah 201. The sacrifices, too, have a delimited measure as regards age, as for instance
sheep of one year old,
rams of two years old,
The same applies also to the act of charity and the performance of kindness withM
s money [even though that is one of the pillars upon which the world stands, 33 Pirkei d
R. Eliezer, ch. 12. and as it is written: 34 Psalms 89:3.
The world was built by chesed,
R. Nattan, ch. 4; Yalkut Shimoni, Psalms 839 (on Psalms 89). nevertheless]
it has a set measure of preferably one-fifth, and of one-tenth for an average measure
. 36 Maimonides, Hilchot Matnot Aniyim 7:5; Shulchan Aruch, Yoreh Deah 249:1. And this is what is called chesed olam : the
 37 Psalms 52:3. that vests itself in the upper and lower worlds through the arousal from below
i.e., the precept of the charity and kindness which people perform among each other.
But because the world is in a state of finitude and measure [
From the earth to the heaven is a distance of 500 years
and [similarly] from one heaven to the next
 38 Chagigah 13a. ; and
Six thousand years shall the world exist
 39 Sanhedrin 97a. ], the Torah
s commandment of charity and kindness is M
also given a limit and measure, just like the other commandments of the Torah.
However, this 40 The limited amount for charity. applies only to one who observes the Torah and does not stray from it right or left, even as much as a hair
s breadth. But he who has strayed from the path, Heaven forfend, whereas he has perverted his way [thus causing deficiencies in the kodesh ha
elyon, 41 Cf. Zohar III:66a; also, II:85b, 155b, 162b, and III:16b; et passim.
 (Supreme Holiness) refers to the SupM
reme chochmah ; see Zohar II:121a; Likkutei Amarim, Part I, ch. 19. See also below, Epistle 17, note 34. that is, he has diminished his value as regards the efflux he could have elicited from the aspect of His Divinity and the radiation from the light of the En Sof, blessed is He, by observing the Torah and fulfilling her as behooves 42 Cf. Iggeret Hateshuvah, ch. 1. ]
such perversion cannot be rectified save by an efflux of the Supreme light which transcends the worlds and does not vest itself in them. This is wM
hat is called chesed ilaah, and rav chesed, because it radiates and extends in a state of infinitude without limit and measure [whereas it is not contracted within the worlds but is in a state of encompassing over them, from aloft, from the peak of all rungs to the end
]. Now, when man draws it downward through his deeds and the arousal from below, this Supreme light will then radiate and expand within the worlds and rectify all perversions and deficiencies caused in the kodesh ha
eylon, renewing their light anM
d goodness with exceeding uplifting and strength on the level of a truly new light. That is why they said that
In the place where penitents stand
 43 In the place where penitents stand, not even the perfectly righteous can stand ( Berachot 34b) because the penitents elicit the supreme light in greater strength and measure than the righteous. See Zohar I:39a and III:16b. Cf. also above, Epistle 8, note 23.
Now the essence of penitence ( teshuvah ) is in the heart, 44 See Isaiah 6:10 ( Megillah 17b); Zohar M
II:150a; also ibid., I:41a.
 ( Zohar I:79b, III:122a and 255b),
 ( Tikkunei Zohar, Introduction 17a). for through contrition from the depth of the heart one arouses the depth of this Supreme light.
But in order to elicit (this light) so that it will radiate in the upper and lower worlds, it is essential that there be truly an arousal from below, in the mode of an action, i.e., an act of charity and kindness that is without limit and measure. For just as M
man diffuses rav chesed [i.e.,
 (he is concerned with him who has not) 45 Division of the word
 and the final letter
 (cf. Tikkunei Zohar 22 (67b)). The
 (which written out fully spells the word
) signifies the poor and destitute for which one is to care
see Shabbat 104a; Zohar I:3a and III:273b. See also Netivot Olam, s.v. Tzedakah, ch. 2. ]
namely to the poor and destitute who has nothing of his own, without setting a limit and measure toM
 his giving and diffusion, the Holy One, blessed is He, likewise diffuses His light and benignity in the mode of chesed ilaah, referred to as rav chesed, which radiates within the upper and lower worlds in a mode of infinitude, without limit and measure. For in relation to Him, blessed be He, all are in a state of
, whereas they have nothing at all of their own, and all that are before Him are esteemed as naught. 46 Zohar I:11b. And all the blemishes that man caused above, in the upper and the lower worlM
ds, through his iniquities, are rectified hereby.
And this is the meaning of what is written:
rd, to exercise tzedakah and justice is preferable to sacrifice.
 47 Proverbs 21:3. Because the sacrifices are in a mode of quantity, measure, and limit, while charity can be dispersed without limit for the purpose of rectifying one
As for the ruling 48 Ketuvot 50a. that he who expends should not expend more than one-fifth, this applies only to him who has not sinned, or has rectified his M
sins by means of self-mortification and fasts, as behooves to rectify all the blemishes above. But he who still needs to remedy his soul, surely the healing of the soul is not inferior to the healing of the body where money does not count,
And all that a man has he will give on behalf of his soul
states Scripture. 49 Job 2:4. Cf. Iggeret Hateshuvah, end of ch. 3. See also Maimonides, Hilchot Deot 11:2, and ibid., 1:5 (in which he obviously includes the disbursement of charity exceeding one-fifth, and as he M
states explicitly in his commentary on the Mishnah, Peah 1:1; according to the abovementioned, this cannot be regarded as contradicting his ruling
based on Ketuvot 50a and 67b
in Hilchot Erchin 8:13). Cf. Birkei Yosef on Yoreh Deah 249 and Chomat Anach on Proverbs 11. See also Meah She
arim 1:28 (9a) and 3:3 (18a).
Now, this type of unlimited 50 Lit., without limit and measure. kindness is called by the Name of the Holy One, blessed is He,
 51 Psalms 103:17. For though
all of Israel are compassionate and performers of kindness,
 52 Yevamot 79a. nevertheless there is a limit and measure to man
s compassion. But the Holy One, blessed is He, is called the En Sof, blessed is He, 53 Infinite. and to His attributes there is no end, as it is written: 54 Lamentations 3:22.
For His compassions are not exhausted.
 55 Text adds etc., but omitted according to H. V.
And this is the meaning of what the prophet said, aM
fter the destruction and the exile:
 56 See note 55. That is:
Because we are not perfect 57
 is usually translated
they are not concluded,
 but may also mean, as the author translates/interprets now,
 [for we are not whole and perfect without any sin and blemish in the soul and the upper worlds]
that is why we need to conduct ourselves in accordance with
 the graces of the L
 which are without limit and enM
d, in order to elicit upon ourselves 58 Lit., to arouse over us. compassion and chesed ilaah, i.e., rav chesed, and unlimited, infinite compassion, as it is written:
For His compassion is not exhausted
 59 Our verse reads now: (We need to perform kindness in a mode of)
rd, because we are not perfect
; (this enables us to draw forth the infinite Divine compassion)
for His compassion is not exhausted.
And this is what our Sages, of blessed memory, meant by saying:
will be redeemed only through charity 60 Shabbat 139a; Sanhedrin 98a (see glossary note, ad loc.).
which they will perform even when they are legally not obligated, for
The son of David will not come until
until the perutah (the smallest coin) has gone from the purse, Sanhedrin 97a; see also Pesikta Zutrata on Deuteronomy 32:36.
The implication is a total disbursement, without regard to any limit or measure.
 62 The original letter concludes here with a lengthy appeal for charity (see Igrot M
Kodesh Admur Hazaken (Kehot, 2012), p. 135 ff.).
ELEVEN. To make you skillful of understanding 1 Par. Daniel 9:22. that this is not the way in which the light of the L
rd dwells, 2 Job 38:19. i.e., in there being a desire for the
 3 Proverbs 14:30. and children, and sustenance, for on this our Sages, of blessed memory, said:
Make naught your will
 4 Avot 2:4. That is, one
s will should be nullified so that one has absolutely no will in any worldly matters that are iM
children, life, and sustenance,
 5 See Moed Kattan 28b [ Zohar I:43b; ibid., 181a; et passim. See also Biurei Hazohar, Vayera 11b (in comment on Zohar I:115a)]. and as our Sages, of blessed memory, said that
Despite yourself, do you live.
This means: There is to be only an absolute belief in the Yotzer Bereishit 7 Lit., the Former of the Beginning. The latter word, which has a cosmological connotation, is often used and translated as
untranslated in the text because there is a play on words (bereishit here, reishit further on). (See also Pardes Rimonim 23:10, s.v. Yotzer Bereishit, on this term.) ; that is, that the creation of being ex nihilo ( yesh meayin ) [which is called reishit chochmah, 8 Par. Psalms 112:10 or Proverbs 4:7. Reishit (the beginning) is another term for chochmah (see above, Epistle 5, notes 80-82). Chochmah is the ayin (naught) out of which the creation came into being (see further on, and cf. Addendum, Mystical Concepts inM
 Chassidism ). i.e., His wisdom which is not apprehensible to any creature]
this creation occurs constantly and every moment, 9 Likkutei Amarim, Part II, ch. 1 ff. below, Epistle 25; see Kuzari 3:11 and cf. also Chagigah 12b and Zohar I:207a. by all creatures coming into being [as a substance ex nihilo ( yesh meayin )] from His wisdom, blessed be He, which animates everything. 10 See Likkutei Amarim, Part I, ch. 18 ff. and Zohar I:207a. See also Addendum, ibid. And when man will contemplate in the profundity of hM
is understanding, and will imagine in his mind his coming to be ex nihilo
truly every moment, how can he possibly think he has ever suffered, or had any afflictions related to
children, life, and sustenance,
 or whatever other worldly sufferings. For the naught ( ayin ) which is His wisdom, blessed be He, 11 See Tikkunei Zohar 42 (81b); 70 (127a) and 133b. See also Zohar I:246b; II:43b and 64b; et passim. Cf. Pardes Rimonim 23:1, s.v. Ayin. (See Kitzurim V
Hearot, p. 100, par. 7.) is the source of life, wM
elfare, and delight. It 12 Ayin, chochmah. is the Eden which transcends the World to Come, 13 See above, Epistle 5, and notes 17 ff., ad loc. ( Eden is chochmah, and the World to Come is binah.) except that, because it is not apprehensible, one imagines to have sufferings, or afflictions. In fact, however, no evil descends from above 14 Bereishit Rabbah 51:3. and everything is good, though it is not apprehended because of its immense and abundant goodness.
And this is the essence of the faith for which man was creM
ated: to believe that
there is no place void of Him
 15 Tikkunei Zohar 57 (91b); ibid., 70 (122b). See Shemot Rabbah 2:9. and
in the light of the King
s Countenance there is life,
 16 Proverbs 16:15. and, conclusively,
strength and gladness are in His place,
 17 I Chronicles 16:27. because He is but good all the time.
Therefore, first of all, man ought to be happy and joyous at all times and truly live by his faith in the L
rd who animates him and is benignant with him every moment. But he who iM
s grieved and laments makes himself appear as if he has it somewhat bad and (is) suffering and lacking some goodness; he is like a heretic, Heaven forfend. That is why the Kabbalists strongly rejected the trait of sadness. 18 See Iggeret Hateshuvah, ch. 12 (cf. Tanchuma, Yitro 16; Arizal, Likkutei Torah, beg. Ekev ); also, ibid., ch. 11, and Likkutei Amarim, Part I, chs. 26 ff., 31, and 33.
With respect to the Kabbalists
 emphasis on joy and rejection of sadness, see Zohar II:184b and Hagahot R. Chaim Vital, adM
 loc.; Zohar II:218a, and the commentaries Derech Emet, and Nitzutzei Orot, ad loc.; Pardes Rimonim 23:16, s.v. Etzev VeEtzavon. See also Reishit Chochmah, Shaar HaAhavah, ch. 10 (also quoting Arizal
s celebrated comment on Deuteronomy 28:47); Shaarei Kedushah 2:4. See further: Likkutei Torah, Tazria 20c; Maamarei Admur Hazaken
5562, p. 77 ff. and p. 305.
The faithful, however, is not indisposed by any afflictions whatsoever, and with respect to all mundane matters
 are all the same to hiM
m, in a true equation. 19 Cf. Tzavaat Harivash, beg., in comment on Psalms 16:8.
But he to whom they are not the same shows of himself that he is of the erev rav 20
(Exodus 12:38), thus not of the truly faithful, the
believers, descendants of believers
 (cf. also Zohar I:25a; 28b; et passim. who act but for themselves and loves himself to the extent of removing himself from under the hand of the L
rd and to live the life of heathens because of his self-love; that is why he desires thM
children and sustenance
for that is his good.
It would have been better for him had he not been created. For the purpose of man
s creation in this world is to test him by these trials, to ascertain what is in his heart: 21 Cf. Deuteronomy 8:2; II Chronicles 32:31. whether he will turn his heart toward the other gods, namely the passions of the body which evolve from the sitra achara, and desire these, or whether his desire and wish is to live the true life which evolves fromM
d. 22 In the text here follows
 though he is unable.
 A gloss inserted in the text notes the ambiguity of this phrase and states that it does not appear in some manuscripts. There is another version, which reads
 or whether his desire and wish
 though he is unable
is to live the true life
 according to which that phrase is but parenthetical.
One must believe that he really lives in it, 23 I.e., the
 and all his needs, and everything related to himself, truly evolM
ve in all their details [not from the sitra achara, but]
rd by whom the steps of man are established,
and there is not a word
 25 Psalms 139:4; see Midrash Tehillim, ad loc., and Bereishit Rabbah 9:3. ; conclusively, everything is absolutely good, except that it is not apprehended. 26 Cf. Likkutei Amarim, Part I, ch. 26.
By believing this truly, everything becomes good even in appearance. For by such a faith, that one believes that the very substance of what manifestly sM
eems to be evil is (in fact) of the Supreme Good [i.e., His wisdom, blessed be He, which is non-apprehensible and is the Eden which transcends the World to Come]; through this faith the imagined evil is truly absorbed and sublimated in the concealed Supreme Good.
And the act of tzedakah will effect peace, and the service of tzedakah
quietness and surety forever.
 1 Isaiah 32:17. The difference between
quietness and surety,
 2 Text adds here etc., but omitted according to H. V. will be understood by what our Sages, of blessed memory, said on the verse
He makes peace in His high places
Michael is the prince of water and Gabriel is the prince of fire, yet they do not extinguish one another.
 4 See Tanchuma, Vayigash 6; cf. Sefer Habahir, par. 9 (11) (quoted in Zohar I:263a); Zohar III:225a; Tikkunei Zohar 70 (132a). See also Devarim Rabbah 5:12.
That is, Michael is the prince of chesed
which is called wateM
r 5 Zohar II:175b; etc. See above, Epistle 8, note 14. because it descends from a high place to a low place, 6 See above, Epistle 8, note 15. i.e., the aspect of the effusion and extension of vivification from the upper to the lower worlds. The aspect of fire [the nature of which is to soar upward] is the category of gevurah, 7 Zohar III:255a; ibid., 257a; Tikkunei Zohar 69 (105a). of a withdrawal of the effusion of vivification [from below upward], in order not to effuse except by way of a great and immense contraM
ction ( tzimtzum ). Now these are conflicting attributes, opposing one another, that is, when they are in a mode of separate attributes.
But the Holy One, blessed is He, makes peace between them, namely by means of a revelation, that a great illumination and an immense effusion from the light of the En Sof, blessed is He, becomes revealed in them. [For as His Name, so is He. 8 En Sof, Infinite.
See above, Epistle 7, note 5. He is not, Heaven forfend, on the plane of a measure, but transcends exceedingly
even the rank of chabad, 9 Acronym for chochmah, binah, daat. which is the source of the attributes. 10 See Likkutei Amarim, Part II, ch. 9. ] And thus the opposing attributes of Michael and Gabriel are absorbed in their source and root, and they become truly unified and dissolve in His light, blessed be He, which radiates to them in a manifest way.
The gevurot, thus, are tempered and sweetened in the chasadim by a mediary
the factor which harmonizes and leans toward chesed, i.e., the attribute of racM
hamim. 11 See below, Epistle 15. In the terminology of the Kabbalists 12 Chachmei HaEmet, in the Hebrew
 (i.e., of Kabbalah). (this attribute) is called tiferet, because it is made up of the two colors white and red, which allude to chesed and gevurah. 13 Zohar III:248b; Tikkunei Zohar, Introduction 1a (text, and the inserted gloss which appears also in Zohar Chadash, Tikkunim, 117c) and 19:39b; see also Zohar Chadash 34a-b and Zohar I:18b. Pardes Rimonim, 10:1 ff. Cf. Sefer HabaM
The Name of Havaya, blessed be He, as it appears unqualified throughout the Torah, therefore, indicates the attribute of tiferet, as mentioned in the sacred Zohar. 14 Zohar III:11a (see Shaarei Orah (Gikatilla), ch. 5; Pardes Rimonim 1:10). Cf. Sifrei, Deuteronomy 27 (on Deuteronomy 3:24), Shemot Rabbah 3:6, Zohar III:65a:
The Name of Havaya always denotes rachamim.
 For here the degree of the manifestation of the light of the En Sof, blessed is He, is of an immense illumination, surpassing thatM
 of His other blessed attributes.
Now, the arousal from above [to arouse a manifestation of said great illumination and immense effusion from the light of the En Sof, blessed is He] to bring about the said peace is effected by the arousal from below, by the act of charity and the effusion of
life, favor, kindness, and compassion
 15 Par. Liturgy, concluding benediction of the Amidah. to him who has nothing of his own and
To revive the spirit of the humble
 16 Par. Isaiah 57:15.
It is well known thatM
 our Sages, of blessed memory, said of him who busies himself with Torah lishmah 17 For its own sake, as a command of G
d, without any ulterior motives. See Likkutei Amarim, Part I, end of ch. 5. that
he sets peace among the attendants of above and among the attendants of below.
 18 Sanhedrin 99b. The
 are the princes 19 Guardian angels. and attributes mentioned above. For these are the upper hechalot 20 Shrines; realms. in the world of Beriah, mentioned in the sacred Zohar. 21 ZoharM
 II:245a ff. (see Nitzutzei Orot, ad loc.). The
 are the lower hechalot, and especially this base world which, due to the sin of Adam, is mingled good and evil, and the evil rules over the good as it is written
While man rules in man
 22 Ecclesiastes 8:9; see Etz Chaim 49:4 (quoted in Hadrat Melech on Zohar II:95b). and
Nation will overpower nation.
 23 Genesis 25:23; see Rashi, ad loc. ( Pesachim 42b, Rashi, ad loc., and cf. Zohar II:236a and 240a).
This is empirically evideM
nt with terrestrial man who is called a microcosm, 24 Tanchuma, Pekudei 3; see Avot d
R. Nattan, ch. 31. for sometimes the good prevails, and sometimes the reverse, Heaven forfend.
Therefore there will be no peace in the world until the time of the end, when the good shall be disencumbered from the evil 25 Cf. Tanchuma, Teitzei 11 ( Rashi on Exodus 17:16 and Tosafot, Berachot 3a, s.v. Veonin ) and Zohar II:67a (end of Beshalach ). to become attached to its root and source, the Source of Life, blessed is He. For M
then all the workers of iniquity 26 The forces of evil. shall be scattered 27 Par. Psalms 92:10. and the spirit of impurity shall pass from the earth, 28 Par. Zechariah 13:2. i.e., when the element of the good which sustains it shall be extracted from its midst. 29 See below, Epistle 26, and cf. Addendum, Mystical Concepts in Chassidism (s.v. Shevirat Hakelim ).
This disencumberment ( birur ) itself will also be through a manifestation of His Divinity below, with a great illumination and immense effulgence, as it M
For the earth shall be full of the knowledge of the L
 30 Isaiah 11:9. and
rd shall be revealed
Now, this is as regards the future of the world, in general. But as regards terrestrial man, at every
 32 Psalms 32:6. meaning prayer, 33 See the beginning of this verse, and cf. Zohar III:79b. or at other times designated to seclude oneself with one
s Maker, each one, commensurate to his actions, merits a reflection of this biM
rur by means of engagement with Torah lishmah, and likewise by means of charity, as it is related: 34 Bava Batra 10a. R. Eliezer gave a coin to a poor man, and then he prayed, as it is written: 35 Psalms 17:45.
Through tzedek I will behold Your Countenance
i.e., the rank of a manifest illumination and effusion of knowledge and reason, to contemplate on the greatness of G
d, thereof to beget the intellectual awe and love, as known. 36 See above, Epistle 8.
And through this we extract the good for G
nd separate the evil, as it is written:
The crucible is for silver, and the furnace for gold, and man according to his praise.
 37 Proverbs 27:21. This means,
according to his praising G
 38 Ibn Ezra renders the word as
his praising of Him.
 (R. Schneur Zalman uses this interpretation in several places. See Torah Or, Beshalach 65b and 111c; Likkutei Torah, Nasso 28c; Siddur Im Dach 30d.)
with profound knowledge, to beget awe and love, that is how we disencumber the good and separate the evil, M
analogous to the extraction and separation of the drosses from the silver and gold in the crucible and furnace.
Now, it is well known that Israelites are by their very nature compassionate and performers of kindness. 39 Yevamot 79a. Cf. Jerusalem Talmud, Kiddushin 4:1; Bamidbar Rabbah 8:4; Maimonides, Hilchot Issurei Biah 9:17 and Hilchot Matnot Aniyim 10:2. This is so because their souls issued from His attributes, blessed be He, in which chesed prevails over the attribute of din, gevurah, and tzimtzum, 40 SynonyM
mous terms; see Addendum, Mystical Concepts in Chassidism. and as it is written: 41 Psalms 103:11.
His chesed prevails over them who fear 42 Denoting the attribute of gevurah. Him.
 The neshamah, 43 The soul proper (see above, Epistle 5, note 53). therefore, is called
daughter of the priest,
 44 Leviticus 22:12 ff. as mentioned in the sacred Zohar. 45 Zohar II:95a ff. (ibid., 101a, III:7a.
The kohanim (priests) are of the category of chesed (see Zohar I:256b; III:121b, and 145b).
Now, the charity that M
issues from this aspect is referred to as
 for the term act ( maaseh ) applies to that which is already done, or which is in constant action of itself, thus, something existent and usually constant. So here, too, the trait of kindness and compassion is implanted in the souls of the whole House of Israel from aforetimes, from the time of their creation and evolution from His attributes, blessed be He, as it is written:
He breathed into his nostrils
 46 Genesis 2:7. and
 47 Liturgy, Morning Prayers. and
 48 See Likkutei Amarim, Part I, ch. 2; cf. Nachmanides on Genesis 2:7; Zohar III:46b; Kitzurim V
All these quotations imply the Divine origin of the neshamah. Furthermore,
In His goodness He renews the act of creation every day,
 49 Liturgy, Morning Prayers. Cf. above, Epistle 11, note 9. and
They are new every morning
 50 Lamentations 3:23.
An idiom of avodah (service), however, applies only to what manM
 does with immense toil: it is contrary to his natural inclination, but he abnegates his nature and will before the will of the Supreme One, blessed is He, as, for example, to exhaust himself in Torah and prayer
to the extent of pressing out the soul
 51 See Sifrei, Deuteronomy 32 (on Deuteronomy 6:5). And in our case, too, as regards the commandment of charity, he gives exceedingly more than the nature of his compassion and will, and as our Sages, of blessed memory, commented 52 Sifrei, Deuteronomy 117. oM
n the verse 53 Deuteronomy 15:10.
Give, you shall give
even a hundred times.
 54 Text adds here etc., but omitted according to H. V.
And this is the meaning of
And the act of charity [shall be]
i.e., even with that type of charity which is called an
], the arousal from below will elicit an arousal from above. One arouses a manifestation of the light of the En Sof, blessed is He, by way of a great illumination and immense effulgence, and peace is made in His high M
places and also among the attendants of below.
Though in this base world, the peace and the birur and separation of the evil from the good will not be manifest until the time of the end [but not during the time of the exile, as mentioned above], except in the microcosm, i.e., man, at every
meaning prayer, as it is written:
Through tzedek I will behold Your Countenance,
 as mentioned above. Even so, after prayer it is possible that the evil will easily reawaken and become intermingled wM
ith the good as one walks in the darkness of this world.
But through the charity, which is in a mode of avodah, whereas its rank is extremely glorious and great [because one abnegates his nature and bodily will before the will of the Supreme One, blessed is He, and
subdues the sitra achara, and then rises the glory of the Holy One, blessed is He
 55 Zohar II:128b. and just
like the excellence of light over darkness,
 56 Ecclesiastes 2:13. as known 57 See Zohar III:47b; see also ibid., II:187a, and LiM
kkutei Amarim, Part I, ch. 12. ], the evil can no longer reawaken so easily of itself, unless, Heaven forfend, man would arouse it and draw it upon himself.
And this is the meaning of
quietness and surety forever.
 ( quietness ) is of the etymon of
( he rests ) on his dregs,
 58 Jeremiah 48:11 (cf. Kitzurim V
Hearot, p. 76 ff.). meaning that the dregs are completely separated from the wine and fall completely netherward, while the wine above is wholly pure and clear. In an analogousM
 manner it is with the avodah of charity: the dregs are the aspect of the mixture of evil in his soul which is gradually extricated and separated until it falls netherward to its root and source, and as it is written:
And You will cast all their sins into the depths of the sea.
How abundant is Your goodness which You have hidden for those who fear You
 1 Psalms 1:20. The full verse reads: How abundant is Your good that You have hidden for those who fear You; M
in the presence of man, You have acted for those who take refuge in You.
In the class of the
 there are two degrees and levels which, depending on the root of their souls above, are distinct in relation to the categories of the right 2 Chesed. and the left. 3 Gevurah.
That is, the characteristic of the left is the trait of contraction ( tzimtzum ) and concealment in the service of the L
rd, as it is written:
and to walk secretly
in secret places cries
 5 Jeremiah 13:17. ;
whoever busies himself with Torah in secret
 6 Cf. Jerusalem Talmud, Berachot 5:1 (Maimonides, Hilchot Talmud Torah 3:12); cf. also Moed Kattan 16b.
From this attribute derives also the aspect of contraction ( tzimtzum ) and limitation in the service of G
d; for example, with charity
to judge according to the means,
and he who expends, should not expend more than one-fifth
; 7 Ketuvot 50a (cf. above, Epistle 10, note 36). and, likewise, regarding the study of Torah and the otM
he suffices in discharging his duty, the definite duty to which the Torah obliges him,
s Hilchot Talmud Torah 3:4 ff. and 4:6; cf. Tzemach Tzedek
Chidushim al Hashass on Peah 1:1. From it derives also what our Sages, of blessed memory, said 9 Ketuvot 103b. :
Cast a scare upon the pupils
 10 This last sentence appears in the text after the following one, which would render the passage rather difficult. A parenthesis inserted in the text alreM
ady notes this difficulty and suggests that it might belong here (as in our translation).
On the other hand, the characteristic of the right is the attribute of grace ( chesed ) and extension in the service of G
d by way of expansion, without any contraction and concealment whatsoever, as it is written:
And I will walk in an expanse
 11 Psalms 119:45. without any contraction and limitation whatsoever. There is no restraint to the spirit 12 Par. Proverbs 25:28. of his generosity
whether it be with respM
ect to charity, the study of Torah, or other commandments. He does not suffice in discharging his obligation only, but to the extent of
Now, every one of Israel needs to comprise both these traits, for
there is no thing which does not have its place.
Both chesed and gevurah are essential.
Thus we find various matters that are of the leniencies of Bet Shammai and of the stringencies of Bet Hillel. 14 Eduyot ch. 4; 5:1-5; Oholot 11:3-6. This comes to teach us that Bet M
Shammai, the root of whose soul is of the category of the supernal left 15 Gevurah.
 Zohar III:245a. See Shaar Hagilgulim, ch. 36.
[that is why they always decided stringently regarding all the prohibitions of the Torah; but Bet Hillel, who were of the supernal right, 16 Chesed.
See references in note 15 above. would find favorable arguments to be lenient and to permit the injunctions of Bet Shammai so that these should become muttarim 17 Permitted. from their issur 18 Prohibition.
That which is assur (bouM
nd) to the sitra achara. To be muttar (permitted) means to be muttar (released, free) from the sitra achara. See Likkutei Amarim, Part I, ch. 7 and below, Epistle 26. and able to ascend upward. Nevertheless]
in several matters, even Bet Shammai are lenient. This is so because of the inclusiveness of their soul
s root, which compounds the right as well.
And, likewise, the root of Bet Hillel
s soul compounds the left also. For, as known of the mode and attributes of the kodesh ha
elyon, 19 See above, EpistleM
 10, note 41. there is no cleavage and division there, 20 Zohar III:70a; also ibid., 83a and 109a. Heaven forfend, and all the traits compound each other. Thus, they are united one with the other, 21 See Likkutei Amarim, Part II, ch. 6. as known to the students of Kabbalah. 22 The sefirot are not truly separate and distinct from each other; they proceed from, and succeed, each other. Thus we speak of chesed of chesed, gevurah of chesed, etc.; chesed of gevurah, gevurah of gevurah, etc. Cf. Addendum, Mystical ConcepM
ts in Chassidism. Thus it is written of Abraham, who is the attribute of chesed and love: 23 See above, Epistle 2, note 9, and see below, note 27.
Now I know that you are fearful of G
for he had donned the attribute of gevurah 25 See Arizal, Likkutei Torah, Vayera (on this and the preceding passage), and cf. the commentary of Nachmanides on this verse, and Zohar I:119b.
and bound Isaac his son
 26 Genesis 22:10, 11.
As for Scripture stating
distinctly relating chesed to Abraham; see Pardes Rimonim 23:11, s.v. Ahavah. and
the Fright of Isaac,
 28 Genesis 31:42, distinctly relating gevurah to Isaac; see Pardes Rimonim 23:17, s.v. Pachad (cf. Zohar III:12b, 18a, and 302b). this difference and distinction is with respect to manifestation and concealment. In the attribute of Isaac, fright is in a state of manifestation, while love is hidden in a state of concealment and hiding. The opposite is with the trait of our fathM
er Abraham, peace be to him.
And this is the meaning of what King David, peace be to him, said:
How abundant is Your goodness
 That is to say that the attribute of goodness and chesed, which is in a state of concealment and hiding with everyone the root of whose soul is of the category of the left, referred to as
 29 Cf. Likkutei Torah, Bamidbar 16b; Mayim Rabbim 5636, ch. 49:
The gematria (numerical value) of yirah (awe; fear) is equivalent to that of gevurah.
ait of Bet Shammai], now, though this is a concealed and hidden goodness, it is nevertheless truly as abundant and immense as the attribute of gedulah 30 The term gedulah (greatness) denotes the Divine chesed ; see Tikkunei Zohar 22 (67b); Likkutei Amarim, Part II, ch. 4; Likkutei Torah, Ekev 17c ff.; Mayim Rabbim 5636, ch. 46 ff. and chesed, which is of the right, and both are of the category of a manifestation that is without limit, measure, and size.
And this is the meaning of Scripture:
How abundant is YourM
 1 i.e., without limit and measure, whether it be the goodness
 which You have hidden for those who fear You,
 You have wrought for those who trust in You
i.e., the hopeful who are of the category of the right, 31 Cf. Zohar II:120b. and whose kindness and goodness are also in a state of manifestation and expansion
 before the children of man,
 and by no means in a state of contraction and concealment.
( 32 Brackets appear in the text. The reason it says
 In those who fear You
 is because with every soul, whatever is in a state of concealment is not vested within the body in his mind and heart. It is, rather, in a state of
encompassing from above,
 and from there it radiates to his mind and heart at those times when an arousal of this aspect becomes necessary, i.e., to be aroused and to illumine his mind and heart in order to result in a real act.)
(The verse), therefore, says that whereas the
abundance of goodness of the HM
 33 Isaiah 63:7. [that which is hidden and that which is manifest] is in a state of
without limit and measure
 [according to the category of their soul vested in the body], therefore
rd, treat them with the attribute of Your unlimited and infinitely great chesed which is called rav chesed.
For there are different types of chesed : 34 See above, Epistle 10, notes 6-9. there is chesed olam, the corresponding opposite of which is the attribute of din, 35 Judgment (identicalM
 with gevurah ; see Addendum, Mystical Concepts in Chassidism ). Heaven forfend, which 36 I.e., din. serves to diminish and contract His chesed and goodness. But the chesed elyon, 37 Supreme chesed. which is called rav chesed, does not have an attribute of din opposed to it [to diminish and contract the abundance of His grace from extending unlimited and infinitely]. It derives from the rank of sovev kol almin 38 Encompassing, i.e., transcending all worlds. and temira dechol temirin, 39 The most hidden of all hiddeM
n. called keter elyon. 40 Supreme keter.
See Zohar I:147a (Toss.); also Zohar II:42b and III:288b; Tikkunei Zohar, Introduction 12a; cf. Pardes Rimonim 5:4. This, then, is the meaning of
You hide them in the covert of Your Countenance
You conceal them in a pavilion
FOURTEEN. 1 This letter appears in Bonei Yerushalayim, sect. 31 (repr. in Igrot Kodesh Admur Hazaken (Kehot, 2012), p. 167 ff.), with additional parts at the beginning and end which do not appear in our texM
t here. To arouse the ancient love and the fondness for our Holy Land, 2 V. L. in Bonei Yerushalayim : and to renew it as aforetimes, that it
. that it flame as flashes of fire from the innermost of man and with a profound heart 3 Par. Psalms 64:7. as if but this very day 4 V. L. in B. Y.:
as if but that very day did the L
rd begin to show us His grace and enlighten our eyes in the darkness with the light of the L
rd that radiates to the Holy Land and to those that dwell in it; and (the light) radiates andM
 shines within our confines ever more, so that our soul be bound to (the Holy Land) with the thick ropes of a magnanimous love, and the bond becomes stronger and renewed every morning by a new light, as our Sages, of blessed memory, said on the verse
which I command you this day
 (Deuteronomy 6:6):
Every day they are to be in your eyes as truly new, as if the Torah was given but this very day.
 ( Pesikta Zutrata, ad loc.; cf. also Sifrei, and Rashi, and Tanchuma, ed. Buber, Yitro 13.) Thus beautiful is foM
r us the precept of strengthening and settling in the Holy Land, which is equivalent unto all the commandments, as explained in Sifrei, sect. Re
eh (80), on the verse
and you will dispossess them, and you will dwell in their land.
 (Deuteronomy 12:29) And
Israel will not be redeemed except through charity
 (see above, Epistle 10, note 58)
 which they perform with the L
rd and with His Holy Land to rectify the basis of the degeneracy and the blemish, (i.e.,)
and they scorned the desirable land,M
 etc. (Psalms 106:24). A fortiori, then, it is befitting for us to uphold (this precept) with great joy and an ardent love, as if but this very day did the spirit of the L
rd begin to move us, and this very day did the L
rd set His spirit upon us
rd set His spirit upon us, a spirit of generosity, when the people volunteer to consecrate themselves for the L
rd 5 Par. Judges 3:2 and I Chronicles 29:5. with a full and liberal hand, with one increase after another, from year to year, rising M
over the head, like unto the measure of kodesh ha
elyon 6 Supreme chochmah (see above, Epistle 10, note 41).
which radiates to the Holy Land and is constantly renewed and increased, as it is written:
Forever are the eyes of the L
d upon it, from the beginning of the year to the end of the year.
 7 Deuteronomy 11:12.
 is apparently incomprehensible, for at the end of one year begins the second year. Thus it should have said: for everlasting!
his matter will be understood by considering the Scripture 8 Proverbs 3:19.
rd has founded the earth with chochmah.
 That is, the foundation of the eretz ha
 i.e., the celestial model of the Holy Land; cf. above, Epistle 8, notes 37 and 45. [i.e., the aspect of memalei kol almin ], and of the nether (land) [i.e., the eretz chefetz 10
 (Malachi 3:12), cf. above, Epistle 8, note 37. which truly corresponds to it and is called bM
y its 11 Of the eretz ha
 eretz hachayim 12 Land of life; see above, end of Epistle 8, and notes, ad loc. ] issues from the efflux and radiation from the Supreme chochmah which is the source of the supernal life, as it is written: 13 Ecclesiastes 7:12.
 Chochmah animates those who have it
 14 See Pardes Rimonim 12:1; also 3:5.
Cf. Addendum, Mystical Concepts in Chassidism, s.v. Chochmah.
This radiation and efflux is renewed annually by a truly new light. For He, blessed be He, and His M
chochmah are one, in an absolute unity 15 See Maimonides, Hilchot Yesodei HaTorah 2:10; Likkutei Amarim, Part I, beg. of ch. 2. and it is called the
light of the En Sof, blessed be He,
 because there is no limit and no end to the quality and greatness 16 V. L. in B. Y.: the quality and increase of. of the light and vitality that issues forth from Him, blessed be He, and from His chochmah, by way of elevation upon elevation to no end and limit, to the peak of the highest levels.
And every year there descends aM
nd radiates a new and renewed light which never yet shone, from the supreme chochmah to the eretz ha
elyonah. For the light of every year withdraws to its source on the eve of every Rosh Hashanah
When the moon is covered.
 17 Rosh Hashanah 8a-b. Afterward, by means of the blowing of the shofar and of the prayers, a new, supernal light [of a yet higher rank in the sphere of the supreme chochmah ] is elicited to radiate to the eretz ha
elyonah and them that dwell upon it, i.e., all the upper and lower worldsM
 that receive their vitality from it [i.e., from the light of the En Sof, blessed is He, and 18 V. L. in B. Y.: and from His chochmah. His chochmah which is vested in it, as it is written:
For with You is the source of life, in Your light we see light
which refers to the light that radiates from the supreme chochmah, the source of life]. ( 20 Brackets appear in the text. And as known to the students of Kabbalah, that every Rosh Hashanah there is the nesirah, 21 V. L. in B. Y.:
 Nesirah, of the root
 (to saw, to plane), is the Kabbalistic term generally referring to the withdrawal of the
 and the egression of the
 one. This term, abounding in (Lurianic) Kabbalistic and Chasidic literature dealing with the period of Rosh Hashanah relates to the theme of Genesis 2:21 ff. [the removal of Adam
s rib (to which the Zohar applies the term nesirah ; cf. I:34b and Derech Emet, ad loc.; II:55a; III:19a and 44b) and the formation of Eve]. and it receives neM
w, more sublime mochin
. 22 Brains, intellectual faculties, referring to chochmah, binah, and daat. )
In a very specific way, this takes place every day. More sublime mochin are elicited by every morning prayer, 23 See Arizal, Shulchan Aruch, beg. of Kavanat HaTefillah ; Likkutei Torah, Beshalach 2d; Bamidbar 5d. and these are not the original mochin that withdrew after the prayer, but more sublime ones. 24 V. L. in B. Y.: more sublime ones, etc.
In a general way, with respect to the world as a whole during 25M
 V. L. in B. Y.: as regards the world of the six thousand years as a whole. the six thousand years, 26 Of the world
s existence ( Sanhedrin 97a). this occurs every Rosh Hashanah.
And this is the meaning of the Scripture
Forever are the eyes of the L
 [for the eyes are an epithet for the efflux and radiation of the light of chochmah, 27 See Zohar II:218a; Etz Chaim 8:1. wherefore the sages are referred to as the
eyes of the congregation
 28 Numbers 15:24; Shir Hashirim Rabbah IM
, 15:2. See also Leviticus 4:13, Horiyot 5a, and Zohar III:20a. Cf. also Sifrei, Deuteronomy 41 and Taanit 24a. ], and
the atmosphere of the Land of Israel makes wise.
 29 Bava Batra 158b; see Zohar III:245b.
I.e., it radiates chochmah, emanating to it from the
Now, this radiation and efflux, though it is continuous, nevertheless, it is not on one plane and level only since the beginning of the world. For every year there is a new, supernal light, because the light that was generated anM
d shone on this Rosh Hashanah withdraws to its source on the eve of the following Rosh Hashanah. And this is the meaning of the Scripture
From the beginning of the year to the end of the year
 (from the beginning) is written without an alef, alluding to the withdrawal of the light 30 Signified by the alef (cf. Zohar II:54a; 123a). [which withdraws on the night of Rosh Hashanah] until after the order of the blowing of the shofar 31 By which the alef, the new sublime light, is M
elicited; see Siddur Im Dach, Shaar Hateki
when a new, more sublime light descends, so sublime a light as has never shone yet since the beginning of the world. And it vests itself and conceals itself in the eretz hachayim of above and of below in order to animate all the worlds for the duration of that year. 32 From the eretz hachayim the light effuses to all the other worlds. On the terrestrial plane it effuses from the eretz hachayim (the Holy Land) to all the other countries (see Sifrei, DeuM
teronomy 40, and Nachmanides on Deuteronomy 11:22; cf. Taanit 10a, and see also Zohar I:255b; II:22b and 152b; III:209a-b; Zohar Chadash 87d. See also Shaarei Orah (Gikatilla), ch. 5).
However, its manifestation
from this concealment
depends on the action of those below, and on their merit and penitence during the Ten Days of Penitence, and suffice this for the initiated.
To understand the allegory and metaphor, the words of the wise and their riddles
pect to the sefirot.
And from my flesh I shall behold G
Cf. Likkutei Torah, Emor 31b; Maamarei Admur Hazaken Haketzarim, p. 264. See also Pardes Rimonim 4:6. more intelligible, it is known throughout 3 Par. Isaiah 12:5. [in tradition from the supreme saints, may their souls rest in Eden] that it refers to understanding somewhat of His G
dliness, blessed be He, (by reflecting on) the soul which is vested in the flesh of man in accordance with the saying of our Sages, of M
blessed memory, on the verse
give praise, my soul
Just as the Holy One, blessed is He
: 5 Berachot 10a; Tikkunei Zohar 13 (28a). See also Midrash Tehillim (ed. Buber) 103:4, 5, and notes, ad loc. Cf. Shomer Emunim 2:9. and in accordance with the saying of the Zohar on the verse
He breathed into his nostrils a soul of life
He who exhales, exhales from within himself.
 7 See above, Epistle 12, note 48. For even a soul ( nefesh ) of Asiyah 8M
 The lowest type of soul from the lowest of the cosmic realms; cf. above, Epistle 5, note 53. derives from the conjunctio of the masculine and feminine (
) 9 Kabbalistic literature abounds with allegorical anthropomorphisms and references to categories represented by symbolic terms as
 (generally: the emanating, influencing aspect) and
 (generally, the recipient aspect); see Zohar I:157b; cf. Bava Batra 74b; Shomer Emunim 1:26 ff. These terms apply generally to the seM
firot : chochmah is abba (father), binah is imma (mother; or imma ilaah, superior mother), the lower sefirot are the
: daat, tiferet, or the middot from chesed to yesod as a whole correspond to ben (son) and malchut to bat (daughter; or imma tataah, the lower mother); see Zohar III:290a ff.; Pardes Rimonim 8:17. The middot (chesed to yesod) form a configuration ( partzuf ) called z
eyr anpin. Malchut is called the configuration of malchut, nukvah (the female), or the
feminine aspect of z
 (See Addendum, Mystical Concepts in Chassidism, s.v. Partzufim.) When the middot (the masculine aspect of z
eyr anpin ) are united with malchut (the feminine aspect of z
eyr anpin ), thus forming one complete partzuf, this zivvug ( conjunctio ) results in the
 of the effects of the sefirot : the realms, levels, or creatures, emanating therefrom. Every creation or derivation from the sefirot, thus, presupposes a conjunctio of the higher levels. Because the potential creation, as it is in the uM
pper sefirot (chochmah and binah ), becomes realized and manifest through the lower sefirot (the middot and malchut ); generally we speak simply of the union of the latter, in terms of zivvug zu
n. (See more on this subject below, Epistle 20, note 62.) of Asiyah and of their mochin 10 Their
; the upper sefirot ( chochmah, binah, daat ) from which the lower sefirot proceed. [which are the aspects of the chaya and neshamah of the masculine and feminine 11 The second and third highest of the soul-gradatiM
ons, corresponding to chochmah and binah (see above, Epistle 5, note 55). The mochin (upper sefirot ) are the soul-forces of the zu
n (the lower sefirot ). ]
which in turn, are the achorayim 12 Hindersides; as opposed to pnimiyut, inwardness. While pnimiyut denotes the very essence, the innermost point, achorayim denotes extraneity, the point furthest removed from the essence, thus the lowest grade. (See Addendum, Mystical Concepts in Chassidism.) of the kelim 13 Vessels; as opposed to atzmut (essence), or orotM
 (lights). Atzmut and orot refer to the infinite Divine essence, and the Divine effulgence and emanation. The kelim, in turn, signify the qualitatively finitized screening, contraction, and concealment ( tzimtzum ) of the Divine emanation and life-forces so that they may become vested in, and animate, the finite beings. See Likkutei Amarim, Part II, ch. 4. See also Etz Chaim 2:3. (Addendum, ibid.) of the masculine and feminine of Atzilut. 14 The sefirot of Asiyah, thus, are the lowest and final rank of the sublime M
which are divine, etc. (The latter) 15 The
 (i.e., the middot and malchut ) of Atzilut. are truly divine, because in them radiates the light of the En Sof, blessed is He, which is vested and concealed in the chochmah of Atzilut, and
He and His causations are one
 16 Tikkunei Zohar, Introduction 3b; see below, beg. of Epistle 20 and the notes, ad loc.
Thus it follows that the light of the En Sof, blessed is He, radiates in the soul ( nesM
hamah ) of man as well, vested and concealed in the light of its chochmah in order to animate man. 17 See Likkutei Amarim, Part I, ch. 18 and above, Epistle 4, note 25. And from (the soul) man is able to understand somewhat of the supernal sefirot, for they all radiate in his soul
which compounds them.
But it is necessary to state first what I heard from my master, 18 R. Dov Ber, the Maggid (Preacher) of Mezeritch (disciple of and successor to the Baal Shem Tov and principal master of the author). peace be to hiM
And I am dust and ashes.
 19 Genesis 18:27. Our father Abraham, peace be to him, said this 20 I am dust and ashes. of the illumination of his soul which radiates in his body from the light of the supreme chesed ; 21 See above, Epistle 2, note 9. and that is his attribute: the attribute of magnanimous love ( ahavah rabbah ). 22 See above, Epistle 13, note 27. For 23 V. L.: For therewith he loved. he loved the Holy One, blessed is He, with so great and sublime a love that he became a chariot forM
 the Holy One, blessed is He. 24 Bereishit Rabbah 47:6. This expression signifies absolute self-abnegation and submission to G
d and the Divine will (just as the chariot is totally submitted to the will of the charioteer), thereby becoming a vehicle for Divinity on earth. See Likkutei Amarim, Part I, chs. 18, 23, and 34; cf. R. Chaim Vital, Shaarei Kedushah 1, end of 1. See also below, Epistle 25, and notes 31 ff., ad loc.
Now, one might possibly assume that the type of chesed and love as it is above in the supeM
rnal sefirot is of a similar nature to the attribute of abundant love of our father Abraham, peace be to him, though exceedingly greater and more marvelous ad infinitum than the (latter). [For it is known of the Supernal attributes that they are essentially without end and limit because the light of the En Sof, blessed is He, actually radiates and is vested within them, and
He and His causations are one.
 As regards the soul of man, however, which is vested in matter, its attributes are finite and limited. ButM
 in any case, one might possibly assume that its attributes are of the same type as the supernal attributes.]
I am dust and ashes,
 that is, just as ashes, which are the essence and substance of the burned wood. (For the wood) was composed of the four elements fire-air-water-earth, and the three elements of fire-water-air passed away and were consumed in the smoke that came about through their compound, as known. The fourth element of the wood, namely the earth which goes netherward and oveM
r which the fire has no dominion, remains in existence, and it forms the ashes.
Now the whole of the essence of the wood, its substantiality and matter, and its form in terms of length, width, and density [visible to the eye, before it was burned], was basically from its element of earth, though the fire, water, and air were contained in it. For earth is the most material of them all. It has (dimensions of) length, width, and density, which is not the case with the fire, and air, and even water, of which there is M
but very little in the wood. And all (the wood
s dimensions of) length, width and density,
all is of the earth, and all returns to earth
 25 Par. Ecclesiastes 3:20.
i.e., the ashes that remain after the fire, water, and air have been separated from it.
Now, there is neither a quantitative nor a qualitative resemblance and proportion between the ashes and the essence of the wood [which, prior to being burned, had sizeable dimensions of length, width, and density], even though (the ashes) 26 I.e., the elemM
ent of earth. are its very essence and substance, and of them did (the wood) come into being. Precisely so, metaphorically speaking, our father Abraham, peace be to him, said of his attribute [the attribute of grace and love radiating in him and vested in his body]:
Though it is the attribute of the love and supreme chesed of Atzilut that radiates in his soul [which was a supernal chariot], nevertheless, as (the soul) descended netherward, [by the evolution of the worlds from one level to another, by means of maM
ny contractions] in order to become vested in his body, there is no semblance and proportion between the essence of the light of the love that radiates in him and the essence of the light of the love and supreme chesed of Atzilut, except of the sort of proportion and semblance as there is between the essence of the earth which became ashes, and its essence and core as it was (originally) in the
tree (that was) pleasant to the sight and good for food.
 27 Par. Genesis 2:9. (But even this is only) metaphoricallyM
 speaking, and, moreover, not at all comparable, 28 Lit.: separate by thousands of separations. except that the Torah speaks in human phraseology 29 Berachot 31b; Sifra, Kedoshim, parshah 10. by way of allegory and metaphor.
Now, as regards the totality of the ten sefirot as they are in the soul of man, it is known to all 30 V. L.: It is known, in a general way. that the attributes are generally divided into seven (emotive) attributes ( middot ), 31 Generally speaking there are seven classes of middot : chesed, geM
vurah, tiferet, etc. More specifically, these classes subdivide into numerous details: chesed of chesed, gevurah of chesed, tiferet of chesed, etc. (Cf. above, Epistle 13, note 22.) and all the detailed traits in man derive from one of these seven attributes. For they are the root of all the traits, and their generality, namely: the attribute of chesed
 to diffuse without limit; the attribute of gevurah
to withhold from diffusing so much or from diffusing altogether; the attribute of rachamim
r is in need of compassion. It 32 Rachamim. is the mediating attribute between gevurah and chesed, (the latter of) which seeks to diffuse to all, even where compassion is not applicable at all 33 See Pardes Rimonim 23:8, s.v. Mayim, and cf. Moreh Nevuchim 3:53. [inasmuch as he lacks nothing and is in no state of trouble whatsoever].
Because ( rachamim ) is the mediating attribute, it is called tiferet. 34 Beauty. It is, by way of analogy, like beautiful garments, that is, garments dyed 35 See H. V. with many colorM
s blended in such a way that there is beauty and embellishment. 36 See above, Epistle 12, note 13. To a garment dyed in one color, however, one cannot apply the term of
 ( tiferet ). 37 Cf. Mayim Rabbim 5636, ch. 51.
 Chesed, gevurah, and tiferet are the generality (i.e., the principal classes) of the middot. The other, successive attributes are branches or derivatives of these three. (Cf. Addendum, Mystical Concepts in Chassidism.)
Now, afterward, as the diffusion is realized, that 38 In one versionM
 ( Or Hatorah, Bereishit, vol. 1, 98b), this phrase
 does not appear. See H. V. is, at the time of the actual diffusion, it is necessary to deliberate how to diffuse in such a way that the recipient be able to absorb the effusion. For example, when one wishes to convey a matter of wisdom to teach it to his son, if he will tell it to him in its totality, just as it is in his own mind, the son will be unable to understand and to absorb it. Rather, one needs to arrange it in a different order M
every word spoken in a proper manner,
 39 Par. Proverbs 25:11. gradually.
This deliberation is referred to (by the terms) netzach and hod. They 40 The attributes of netzach and hod. are the kidneys that advise, 41 Berachot 61a. and also 42 V. L.: and they are (i.e., netzach and hod ). In the Zohar (see next note) the passage reads:
the two kidneys and the two testicles.
 the two testicles that prepare the spermatozoon, 43 Zohar III:296a. See Shaarei Orah (Gikatilla), chs. 3 and 4, Pardes RimM
onim 8:24, s.v. Kelayot, and ibid., 11, s.v. Etzah ; cf. Mevo She
arim 3:2:7. i.e., the drop that issues from the brain. 44 See Likkutei Amarim, Part I, ch. 2. That is, (they adapt) a matter of wisdom and intelligence deriving from the father
s intellect in such a way that it will not issue as it is in itself [i.e., a very subtle intellection in his brain and intellect], but that it change somewhat from the subtlety of his intelligence and become an intellection not quite so subtle, so that the son will be ableM
 to absorb it in his mind and understanding. Metaphorically speaking, it is truly as with the (seminal) drop which descends from the brain, for it is extremely tenuous, and, through the kidneys and the two testicles, it becomes truly coarse and corporeal.
Netzach and hod are also referred to as
they pound the manah for the righteous.
 45 Zohar III:236a (cf. Chagigah 12b). Just as, by way of example, he who mills [ 46 Brackets appear in the text. wheat] with grindsM
tones crumbles the wheat into very fine parts, so, too, the father needs to taper the insight and the wisdom he wishes to convey to his son and to divide them into many parts, relating (them) to him by gradual process, with devices and knowledge.
The aspect of netzach also entails to prevail 47 The root of the word netzach means to prevail, to be enduring, victorious. See Tikkunei Zohar 13 (28b); see also Zohar III:223b. Cf. Mayim Rabbim 5636, ch. 52. and stand up against anything that withholds the influence and M
from within and from without; [
means to strengthen himself against the attribute of gevurah and tzimtzum 48 Netzach is bound to the
 the side of chochmah and chesed
( Tikkunei Zohar 22 (68b); ibid., 30 (74a); see also Zohar III:153b)
 ( chesed ) rule over
 ( gevurah ; to which hod is related); Zohar III:223b. Cf. Mayim Rabbim, ibid. existent in the father himself, for it 49 The attribute of gevurah. arouses in his wM
ill contentions against his son, saying
He is not yet fit for this
]. 50 A parenthesis in the text states that according to some manuscripts there is an omission here in the text. The omission probably deals with an explanation of the function of the attribute hod.
The aspect of yesod is, by way of example, the bond 51 I Chronicles 29:11 alludes to the seven lower sefirot ( chesed, or gedulah, to malchut ). The allusion to the first five and the seventh of these is quite explicit. Yesod, the sixth, is expressM
 (lit.: for all that is in the heaven and in the earth). The Zohar quotes a Targum (see Nitzutzei Orot on Zohar III:257a) translating:
, the sefirah of yesod ) is united with (or unites) the heaven ( tiferet ) and the earth ( malchut ; Knesset Yisrael ). See Zohar I:31a; II:116a; III:257a; Tikkunei Zohar, Introduction 9b. See also Zohar I:149a-b and cf. Pardes Rimonim 23:11 and 15, s.v.
; Mayim Rabbim, ibid., ch. 54. by whichM
 the father binds his intellect to the intellect of his son while teaching him with love and willingness, for he wishes his son to understand. Without this (bond), even if the son would hear the very same words from the mouth of his father [ 52 Brackets appear in the text. as he speaks and studies to himself], 53 These words do not appear in the quotation in Or Hatorah (see above, note 38). he would not understand them as well as now when his father ties his intellect to him and speaks with him face to face
love and desire, because he desires very much that his son understand.
And the greater the desire and delight (of the father) the greater is the influence and the study, because then the son is able to absorb more and the father influences more. For through the desire and delight his (own) insight becomes greater and more abundant, 54 Cf. Eliyahu Rabbah, ch. 27; Taanit 7a (
I have learned from my disciples more than from any other
). with a contented disposition 55 Lit.: with an expansion of daat. to influenceM
 and teach his son ( 56 Brackets appear in the text. just as, metaphorically speaking, in the sphere of the truly physical, an amplification of spermatozoon derives from an abundance of desire and delight, and, thereby, he elicits much from the brain. That is why the Kabbalists drew a comparison with the physical conjunctio, 57 See Addendum, Mystical Concepts in Chassidism, ch. 1, note 6. as will be explained).
Now, these attributes are the external aspects 58 The chitzoniyut. of the soul. In them are vested the iM
nner attributes, i.e., the faculties of love and awe
, analogous to the father who influences his son because of his love (for the son) and withholds his influence because of his dread and fear that (his son) might come to some downfall, Heaven forfend.
The source and root of these internal and external attributes is of the chabad
 59 Acronym for the intellectual faculties: chochmah, binah, and daat. of his soul, for corresponding to a person
s intellect are his traits. This is empirically evident, (as in thM
e case of) a child, the chabad of which are in a state of pettiness ( katnut ); all its traits, too, are related to insignificant things.
according to his intelligence is a man praised,
 60 Proverbs 12:8. for corresponding to the quantity of wisdom is the quantity of his love and kindness, and also his other internal and external traits have their source from his chabad.
Most important is one
s daat, which derives from one
s chochmah and binah. This is empirically evident, for corresponM
ding to the difference from one to the other in the opinions 61 De
ot (plural of daat ). of people is the difference in their traits.
Now all this is only by way of allegory, for all this applies to the rational soul, 62 The rational soul ( nefesh hasichlit ) is the mediary between the natural soul ( nefesh ) and the soul proper ( neshamah ); see Kitzurim V
Hearot, pp. 86 ff., and the references cited there. which is the lower one in man and derives from kelipat nogah. 63 See Etz Chaim 49:3; Likkutei Amarim, PM
art I, ch. 7. (Cf. Maimonides, Intro. to Commentary on Avot, end of ch. 1.)
 Kelipat nogah is the mediary between the realms of absolute evil and impurity and absolute good and holiness; see Addendum, Mystical Concepts in Chassidism, s.v. Kelipot. But in true fact, 64 Lit.: In absolute truth. in the higher, divine soul, which is a part of G
d above, 65 Job 31:2; see Likkutei Amarim, Part I, beg. ch. 2. all the internal and external attributes are to G
For because of the love of G
great desire to cleave to Him,
One takes delight in chesed
s attribute of chesed which man is to imitate (see below, esp. note 68). in order to cleave to His attributes, as the saying of our Sages, of blessed memory, on the verse 67 Deuteronomy 11:22.
And to cleave to Him
cleave to His attributes.
 68 See Sifrei, ad loc. (Deuteronomy 49); Sotah 14a; Maimonides, Sefer Hamitzvot 1:8, Hilchot Deot 1:6, and Moreh Nevuchim 1:54.
ributes ( imitatio De-i ), one cleaves to G
d. To practice chesed (kindness) is an imitation of the Divine attribute of chesed. Thus this practice is
It is likewise with the attribute of gevurah : to punish and chastise the wicked with the punishments of the Torah, and also to prevail over his inclination and to
sanctify himself in that which is permitted to him,
 69 Yevamot 20a; Sifrei, Deuteronomy 104. and to
put up a fence and a hedge for the Torah,
1:1. because of the dread of G
d and his fear 71 Cf. above, Epistle 13, note 29. lest he might come to sin, Heaven forfend. 72 All these are modes of attitude or behavior utilizing the attribute of gevurah in the service of G
And, likewise, to glorify 73 The attribute of tiferet (the root of which,
, means to glorify, beautify). G
d and His Torah by all means of glory, and to cleave to His praises with all the faculties of his soul, that is, with the contemplation of the intellect and thought even wM
hen he speaks. 74 These are the modes of attitude or behavior utilizing the attribute of tiferet in the service of G
Likewise, to prevail triumphantly 75 The attribute of netzach (see above, note 47). against anything that would restrain from the service of G
d and from cleaving to Him, and against anything that would restrain having the
d filling all the earth,
 76 Par. Isaiah 6:3. just as the wars for G
d fought by King David, peace to him. 77 See Shaarei Orah (Gikatilla), chs. 3 and 4M
These are the modes of altitude or behavior utilizing the attribute of netzach in the service of G
And, likewise, to prostrate oneself and to laud
 78 The attribute of hod. Hod is etymologically related to
, to laud, thank, acknowledge; see Zohar III:223a; Tikkunei Zohar 13 (28b); Shaarei Orah (Gikatilla), chs. 3 and 4, s.v. Hod. Prostration before G
d is coupled with the expression of gratitude (see Berachot 34a-b; Bava Kama 16a; cf. Shaarei Orah, ad loc. cit.).
 Rabbim 5636, ch. 53. the L
rd who animates and makes all there is, and with Him everything is essentially nonexistent
and all that are before Him are esteemed as naught,
 79 Zohar I:11b. truly as nothing and null. Though we cannot apprehend just how everything is truly as null before Him, nevertheless, we acknowledge, with a sincere admission, 80 See above, note 79. that in absolute truth such is the case.
This also includes to thank 81 Ibid. the L
rd for all the favors He has bestowed upon us, and not tM
o be ungrateful, Heaven forfend, and this includes (further) to thank for all His praises, attributes, and workings in the emanation and creation of the upper and lower worlds, for they are praiseworthy to no end and are becoming and befitting to Him, blessed and exalted be He
which is (the sense of hod as) etymologically related to hod vehadar. 82 Majesty and splendor (Psalms 104:1; see Shaarei Orah (Gikatilla), chs. 3 and 4, s.v. Hod ).
Hod has a connotation of majesty and splendor referring to the Divine spM
lendor and majesty inherent in G
s creation. This innate splendor and beauty makes creation becoming and befitting G
d. The awareness of hod as the innate Divine beauty should lead to hod in the sense of acknowledging, praising, and thanking G
d. And these are the modes of attitude or behavior utilizing the attribute of hod in the service of G
And likewise with the attribute of tzaddik yesod olam, 83 The righteous is the foundation of the world (Proverbs 10:25); the attribute of yesod. that his soulM
 be bound up in the L
rd, the Fountainhead of life, 84 Lit.: the Life of life (cf. above, Epistle 4, note 74). to cleave to Him by an attachment and desire out of a wondrous love and delight.
And as for the attribute of malchut
to receive upon himself the yoke of His sovereignty and of His service, as the service of any servant to his master, i.e., out of awe and fear. 85 See Mayim Rabbim 5636, ch. 55.
Now, the source and root of all the attributes are of the chabad. That is, chochmah is the source of the inM
tellect which apprehends the L
rd and His wisdom, His greatness, and His holy attributes wherewith He conducts and animates all the upper and lower worlds. Binah is the contemplation on this apprehension in the length, width, and depth of his understanding:
to understand one matter out of another,
 86 Chagigah 14a; Zohar Chadash 4a. Cf. Sifrei, Deuteronomy 13 (on Deuteronomy 1:13; see Rashi, ad loc., and on Exodus 31:3). and to beget from this apprehension its offsprings, i.e., the attributes of love and aweM
, and the other attributes born in the Divine soul which cogitates and contemplates on the greatness of the L
rd, how His greatness is unfathomable. 87 Psalms 145:3. There is an aspect of the greatness of the L
rd through the Divine soul
s contemplation on which a fear and dread will befall it. This (type of fear) is the yirah tataah, 88 The
 awe. On this and the following terms see above, Epistle 6, and below, note 94. an aspect of malchut. 89 Tikkunei Zohar 33 (76b) f. (Cf. ZohaM
There is another aspect of the greatness of the L
rd whereof derives the yirah ilaah, 90 The
 awe. i.e., yirah boshet. 91
Awed out of bashfulness
before the infinite greatness of the L
rd (see Zohar III: 257a; Tikkunei Zohar, Introduction 5b, ibid., 6 (24a), 7 (24a), et passim ). This type of awe is also called yirat haromemut, the awe before the majesty of G
d. There is (also) an aspect whereof derives the ahavah rabbah, 92 The
 love ( ahavah betaanugim ). and still another aspect whereof derives the ahavah zutta. 93 The
On the gradations of all these levels see: Zohar I:11b; Tikkunei Zohar, Introduction 5a ff., and 30 (73b). See also Chovot Halevovot, Shaar Ahavat Hashem, esp. the Intro. and ch. 2 ff.; Maimonides, Hilchot Yesodei HaTorah 2:2 and 4:12; Ikkarim 3:32; Likkutei Amarim, Part I, ch. 40 ff. (esp. ch. 43); and below, Epistle 18. The same applies to the external attributes, i.e., chesed
Now, with all these it is necessary that the faculty of daat be vested in them. For ( daat ) is the aspect of the bond of the soul which is bound and thrust into this apprehension, of apprehending some aspect of the greatness of the L
rd whereof some trait of these attributes is born in (the soul). For by a momentary removal of daat from this apprehension, the trait begotten thereof is also withdrawn from it, that is, from its manifestation in the soul (back) into concealment, to be there in potentia but not iM
That is why the term daat is applied to coition, 94 E.g., Genesis 4:1, 17, 25; et passim.
See Tikkunei Zohar 69 (99a). for it signifies a bond. Now, this is the faculty of daat tachton, 95 The
 daat. It proceeds from and succeeds chochmah and binah, channelling them to the lower sefirot. See note following. which extends to the attributes and vests itself in them to animate and sustain them.
There is also a faculty of daat elyon, 96 The
n the sefirot scheme of yosher, in which the sefirot form three parallel triads ( chochmah - chesed - netzach ; binah - gevurah - hod ; keter - tiferet - yesod ; see Addendum, Mystical Concepts in Chassidism, s.v. Body of the Sefirot ), daat does not proceed from and succeed chochmah and binah, but keter. This is the faculty of daat elyon. On this level, daat unites the point of chochmah with binah by a radiation from keter. This is the essential, or original, union of these sefirot so that chochmah may be externalM
ized in binah. That this union may bear offspring, i.e., that the radiation from chochmah and binah will extend into the lower sefirot (the middot ) to irradiate them, this is the function or faculty of daat tachton. See Etz Chaim 8:3 f.; Torah Or, Toldot 19a ff. and Mishpatim 75b; Likkutei Torah, Shir Hashirim 30 ff.; Addendum, ibid., s.v. Daat, and Body of the Sefirot. which is the faculty of the bond and joiner of the source of the intellect [which apprehends the profoundness of the apprehended notion which is aM
 point and a flash flashing over his intellect] so that it extends downward. Thereby the profoundness of the apprehended notion will come to be understood in the expansion of the elucidation, in length and breadth, which is the faculty of binah, referred to as rechovot hanahar, 97 The widths (or expansions) of the river ( binah ); Zohar III:142a (on Genesis 36:37). See Shaarei Orah (Gikatilla), ch. 8; Maamarei Admur Hazaken Haketzarim, p. 266; and cf. Zohar I:141b. as will be explained in its place.
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Adobe Photoshop 22.5 (Macintosh)
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Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
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cropWhenPrintingbool
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Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61M
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zTXtRaw profile type icc
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/ViaBTC/Mined by m21spavl/,
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Adobe Photoshop 21.2 (Macintosh)
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{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "mage robes"}, {"trait_type": "Mane", "value": "fire"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "pickaxe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "tiger"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "tiger"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "skull"}, {"trait_type": "Artifacts", "value": "lamp"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "rainbow"}, {"trait_type": "Claws", "value": "blue fire"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "arrow wounds"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "purple"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "pirate flag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "laser"}, {"trait_type": "Headgear", "value": "wizard hat"}, {"trait_type": "Artifacts", "value": "pirate flag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "moon"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "wizard hat"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "golden"}, {"trait_type": "Headgear", "value": "badger"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "wizard hat"}, {"trait_type": "Artifacts", "value": "wizard staff"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "bull horns"}, {"trait_type": "Artifacts", "value": "fire sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "skull"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "blonde"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "pirate flag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "dark blue"}, {"trait_type": "Mane", "value": "rainbow"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "laser"}, {"trait_type": "Headgear", "value": "undead"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "armor"}, {"trait_type": "Mane", "value": "dragon"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "pirate flag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "zombie"}, {"trait_type": "Mane", "value": "fire"}, {"trait_type": "Claws", "value": "midas touch"}, {"trait_type": "Eyes", "value": "laser beams"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "eagle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "none"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "golden armor"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "cape"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "brown"}, {"trait_type": "Mane", "value": "blue fire"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "blue"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "parrot"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "white"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "robot"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "wizard hat"}, {"trait_type": "Artifacts", "value": "cape"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "red"}, {"trait_type": "Body", "value": "tribal tattoo"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "honey pot"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "golden tribal tattoo"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "lamp"}M
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "hobo bindle"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "yellow"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "black"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "green"}, {"trait_type": "Headgear", "value": "undead"}, {"trait_type": "Artifacts", "value": "pickaxe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "golden tribal tattoo"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "wrapped"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "dagger"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "black"}, {"trait_type": "Mane", "value": "toxic green"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "white"}, {"trait_type": "Headgear", "value": "thief hood"}, {"trait_type": "Artifacts", "value": "pirate flag"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "blue"}, {"trait_type": "Body", "value": "golden"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "long claws"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "shield"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "greenish"}, {"trait_type": "Claws", "value": "regular"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "dark wizard hat"}, {"trait_type": "Artifacts", "value": "cape"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "green"}, {"trait_type": "Body", "value": "carrot"}, {"trait_type": "Mane", "value": "grey"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "regular"}, {"trait_type": "Headgear", "value": "none"}, {"trait_type": "Artifacts", "value": "axe"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
honey badger meme being the center of it, but also has many other traits related to crypto and specifically the Bitcoin culture.", "creator": "Honey Badgers Team", "attributes": [{"trait_type": "Background", "value": "pink"}, {"trait_type": "Body", "value": "tiger"}, {"trait_type": "Mane", "value": "white"}, {"trait_type": "Claws", "value": "BTC whitepaper"}, {"trait_type": "Eyes", "value": "red"}, {"trait_type": "Headgear", "value": "mohawk"}, {"trait_type": "Artifacts", "value": "sword"}]}
{"name": "Honey Badgers", "description": "Honey Badgers is a generative 10k PFP collection inscribed on the Bitcoin Blockchain through Ordinals. It is an experiment to see if a native NFT community can emerge and thrive on the native Bitcoin ecosystem. The project doesn\u2019t have a roadmap and its solely purpose is to deliver high quality pixelated art and a fun place to hang out with friends. The collection is Bitcoin themed with the M
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IEC http://www.iec.ch
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IEC http://www.iec.ch
IEC http://www.iec.ch
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IEC http://www.iec.ch
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IEC http://www.iec.ch
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IEC http://www.iec.ch
IEC http://www.iec.ch
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IEC http://www.iec.ch
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IEC http://www.iec.ch
IEC http://www.iec.ch
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Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
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Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.chM
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
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IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
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,Reference Viewing Condition in IEC61966-2.1
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Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
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Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
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Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
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Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
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IEC http://www.iec.ch
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.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
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|        |        |                                            |
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|     |     |        |     |     |              |     |        |
+--+  +  +--+  +--+--+  +  +  +  +  +--+--+--+  +--+  +  +--+--+
|     |  |     |        |     |  |  LOST  |  |  |     |     |  |
+  +--+  +  +--+  +--+--+--+--+--+--+  +--+--+  +--+--+--+  +--+
|  |     |  |  |  |              |  | I|     |        |  |M
+  +--+--+  +--+  +  +--+--+--+  +  + N+  +  +--+  +  +--+--+  +
|        |  |     |     |     |  |  |     |    L|  |           |
+  +--+  +  +  +--+--+  +--+  +  +--+--+--+--+ I+  +--+--+--+--+
|  |     |  |        |     |  |              | F|           |  |
+  +  +--+  +--+--+--+--+  +  +--+--+--+--+  + E+--+  +--+  +--+
|  |  |                    |              |  |     |  |  |     |
+  +  +  +--+--+--+--+--+--+--+  +--+--+  +- +--+  +  +  +--+  +
|  |        |     |                    |  |     | M
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|  |        |  |  |     |        |  |        |  |  |  |  |     |
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+  +  +  +--+--+--+--+  +--+  +  +--+--+--+--+  +  +--+--+--+  +
|  |                       |  |     |  |  |     |  THEN  |  |  |
+  +  +--+--+--+--+--+--+--+--+--+  +--+--+  +--+--+--+  +--+  +
|  |        |     |  |        |  |  |  |  M
            |  |     |
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|     |     |  |  |  |  |  |        |  |  |     |     |  |     |
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+--+--+--+  +--+  +  +--+--+--+--+--+  +  +  +--+--+--+--+--+  +
BIRTH ->          |                 |     |           | DEATH ->
+-----+--+--+--+--+--+--+--+--+--+--+--+--+--+--+--+--+--+--+--+h!
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c/Foundry USA Pool #dropgold/
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  <title>Dynamic Inscription Test</title>
    <p>Send me a message via the "?message=" URL parameter.</p>
    <div id="wrapper">
const queryString = window.location.search;
const params = new URLSearchParamL
document.getElementById("wrapper").innerHTML += `Your message: <span id="name">${params.get("message")}</span>`;
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Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
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text/html;charset=utf-8
    <meta charset="UTF-8" />
    <title>-ORDINALANDS-</title>
      rel="stylesheet"
      href="https://cdn.jsdelivr.net/npm/bootstrap@5.2.3/dist/css/bootstrap.min.css"
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      src="https://cdn.jsdelivr.net/npm/bootstrap@5.2.3/dist/js/bootstrap.min.js"
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    <div id="blocker"> <div id="loading" style="font-size: 24px" class="instructions instr">Loading...</div><script>var loading=document.getElementById("loading"); console.log('load inner', loading.innerHTML, loading.innerHTML=='Loading...') var loadingInteravl=setInterval(function(){if (loading.innerHTML=='Loading...'){loading.innerHTML='Loading.'}if (loading.innerHTML=='Loading.'){loading.innerHTML='Loading..'}if (loading.innerHTML=='Loading..'){loading.innerHTML='Loading...'}},300) </script> <diM
v id="instructions" class="instructions" style="display: none"> <div class="row text-left mb4"> <div class="col-6 mr-2 instr"> <h5 class="pb-0 mb-0">Start Game:</h5> <h5 class="pb-0 mb-0">Pause:</h5> <h5 class="pb-0 mb-0">Move:</h5> <h5 class="pb-0 mb-0">Jump:</h5> <h5 class="pb-0 mb-0">Look:</h5> <h5 class="pb-0 mb-0">Sprint:</h5> <h5 class="pb-0 mb-0">Place Shape:</h5> <h5 class="pb-0 mb-0">Remove Shape:</h5> </div><div class="col-6 ml-2 instr"> <h5 class="pb-0 mb-0"><b>ENTER</b></h5> <h5 class="pb-0 mb-0"><b>ESCM
</b></h5> <h5 class="pb-0 mb-0"><b>WASD</b></h5> <h5 class="pb-0 mb-0"><b>SPACE</b></h5> <h5 class="pb-0 mb-0"><b>MOUSE</b></h5> <h5 class="pb-0 mb-0"><b>SHIFT</b></h5> <h5 class="pb-0 mb-0"><b>LEFT-CLICK</b></h5> <h5 class="pb-0 mb-0"><b>RIGHT-CLICK</b></h5> </div></div><div> <button class="btn btn-outline-secondary btn-lg mt-3" id="start_game" style="opacity: 1 !important" > PLAY GAME </button> <button class="btn btn-outline-secondary btn-lg mt-3" id="hide" style="opacity: 1 !important" > HIDE THIS </button> </diM
v></div><div class="d-none instr" id="mobile-warning" class="instructions"> <p style="font-size: 24px">Gameplay not supported on mobile</p></div></div><div style=" position: absolute; top: 50vh; left: 50vw; display: none; font-size: 1.2em; font-family: 'Arial'; z-index: 100000; " id="crosshair" > <b>
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mpColor=new THREE.Color(16377338),texture=new THREE.CanvasTexture(generateTexture(data,worldWidth,worldDepth));function generateTexture(e,o,t){let r,a,n,s=new THREE.Vector3(0,0,0),c=new THREE.Vector3(1,25*mathRand(),5);c.normalize();let d=document.createElement("canvas");d.width=o,d.height=t,window.canvas=d,(r=d.getContext("2d")).fillStyle="#010011",r.fillRect(0,0,o,t),a=(image=r.getImageData(0,0,d.width,d.height)).data;var $=64+64*mathRand(),p=86+86*mathRand(),_=22+22*mathRand(),m=.33+.33*mathRand(),g=.004+.004*maM
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}texture.wrapS=THREE.ClampToEdgeWrapping,texture.wrapT=THREE.ClampToEdgeWrapping;let floorMaterial=new THREE.MeshLambertMaterial({map:texture});floorMaterial.color=tempColor;var floor=new THREE.Mesh(floorGeometry,floorMaterial);2==window.$generativeTraits.colorScheme&&(floor.material.color.r=0),window.floor=floor,scene.add(floor),objects.push(floor);var gridColor=new THREE.Color(2302755);let grid=new THREE.GridHelper(worldWidth,25,gridColor);grid.rotateX(-Math.PI/2),grid.position.x=worldWidth/2,grid.position.y=-worM
ldWidth/4,grid.material.opacity=.001,scene.add(grid),window.grid=grid;let grid2=new THREE.GridHelper(worldWidth,25,gridColor);grid2.rotateX(-Math.PI/2),grid2.position.x=worldWidth/2,grid2.position.y=-worldWidth/4,grid2.position.z=worldDepth,grid2.material.opacity=.1,scene.add(grid2);let grid3=new THREE.GridHelper(worldDepth,25,gridColor);grid3.rotateZ(-Math.PI/2),grid3.position.y=-worldWidth/4,grid3.position.z=worldDepth/2,grid3.material.opacity=.1,scene.add(grid3);let grid4=new THREE.GridHelper(worldDepth,25,gridCM
olor);grid4.rotateZ(-Math.PI/2),grid4.position.x=worldWidth,grid4.position.y=-worldWidth/4,grid4.position.z=worldDepth/2,grid4.material.opacity=.1,scene.add(grid4);let grid5=new THREE.GridHelper(worldDepth,25);grid5.position.x=worldWidth/2,grid5.position.y=worldWidth/4,grid5.position.z=worldDepth/2,grid5.material.opacity=.1,floor.position.set(worldWidth/2,0,worldDepth/2),boxGeometry=new THREE.BoxGeometry(10,10,10);var posnegWind=mathRand()>.5?-1:1,windDirectionVal=window.$generativeTraits.windDirection?new THREE.VeM
ctor3(posnegWind*mathRand()*.1,0,0):new THREE.Vector3(0,0,posnegWind*mathRand()*.1),boxMaterial=new THREE.MeshLambertMaterial({side:THREE.FrontSide}),instanceBoxMaterial=new THREE.MeshLambertMaterial({side:THREE.FrontSide});camera.updateMatrix();var firstUnlock=!0;function unlock(){firstUnlock&&(firstUnlock=!1),camera.updateProjectionMatrix()}function animate(){requestAnimationFrame(animate),renderer.render(scene,camera),time=performance.now(),water&&(water.position.y<=waterBasePosition-10&&(tideComeingIn=!0),waterM
.position.y>=waterBasePosition+10&&(tideComeingIn=!1),tideComeingIn?water.position.lerp(new THREE.Vector3(water.position.x,water.position.y+waterSpeed,water.position.x),.05):water.position.lerp(new THREE.Vector3(water.position.x,water.position.y-waterSpeed,water.position.x),.05));var e=new THREE.Vector2;if(!0===controls.isLocked||gameActive){doFloorUpdate&&(floor.geometry.attributes.position.needsUpdate=!0,floor.updateMatrix(),floorGeometry.attributes.position.needsUpdate=!0,floorGeometry.computeVertexNormals(),doFM
loorUpdate=!1),frame_count+=1,camera.updateMatrix(),delta=(time-prevTime)/1e3,velocity.x-=10*velocity.x*delta,velocity.z-=10*velocity.z*delta,velocity.z-=10*velocity.z*delta,direction.z=Number(moveForward)-Number(moveBackward),direction.x=Number(moveRight)-Number(moveLeft),direction.y=Number(moveUp)-Number(moveDown),direction.normalize(),(moveForward||moveBackward)&&(velocityzcalc=direction.z*movementSpeed*delta,velocity.z-=velocityzcalc),(moveLeft||moveRight)&&(velocityxcalc=direction.x*movementSpeed*delta,velocitM
y.x-=velocityxcalc),controls.moveRight(-velocity.x*delta),controls.moveForward(-velocity.z*delta),controls.getObject().position.y+=velocity.y*delta;var o=Math.round(controls.getObject().position.x),t=Math.round(controls.getObject().position.z),r=height_map[[o,t]]-175;fraycaster.setFromCamera(e,camera),raycaster.ray.origin.copy(controls.getObject().position),raycaster.ray.origin.y-=7,intersections=raycaster.intersectObjects(objects,!1),onObject=!1,controls.getObject().position.y<r+25&&(velocity.y=0,controls.getObjecM
t().position.y=r+25,onObject=!0),intersections&&intersections.length>0&&intersections.every(function(e){if(e.object.uuid!=floor.uuid)return onObject=!0,!1}),!0===onObject&&(velocity.y=Math.max(0,velocity.y),canJump=!0),r&&r>=controls.getObject().position.y&&camera.position.lerp(new THREE.Vector3(controls.getObject().position.x,r,controls.getObject().position.z),.1),onObject||(velocity.y-=180*delta),o>worldWidth-5&&(controls.getObject().position.x=worldWidth-5),t>worldDepth-5&&(controls.getObject().position.z=worldDM
epth-5),o<5&&(controls.getObject().position.x=5),t<5&&(controls.getObject().position.z=5)}if(prevTime=time,renderer.render(scene,camera),camera.updateMatrixWorld(),lerpColors&&lerpColors&&lerpColors.length>=objects.length)for(var a=0;a<objects.length;a++)objects[a].uuid!=floor.uuid&&objects[a].material.color.lerp(lerpColors[a],.01);if(objects){for(var a=0;a<objects.length;a++)if(objects[a].uuid!=floor.uuid){var n=new THREE.Vector3().addVectors(windDirectionVal,new THREE.Vector3(-.05+.1*mathRand(),0,-.05+.1*mathRandM
()));objects[a].position.lerp(objects[a].position.add(n),.1),objects[a].position.x>worldWidth&&(objects[a].position.x=0),objects[a].position.x<0&&(objects[a].position.x=worldWidth),objects[a].position.z>worldDepth&&(objects[a].position.z=0),objects[a].position.z<0&&(objects[a].position.z=worldDepth);var o=Math.round(objects[a].position.x),t=Math.round(objects[a].position.z),r=height_map[[o,t]]-175;r&&objects[a].position<r&&objects[a].position.lerp(new THREE.Vector3(objects[a].position.x,r+objects[a].userData.heightM
Diff,objects[a].position.z),.1)}}floor.visible=!0}function startGame(){if(!isMobile){if(iframe=document.getElementsByTagName("iframe"),console.log("What iframes were foudn?",iframe),iframe&&iframe.length>0){var e=(iframe=iframe[0])[0];console.log("do we got an iframe?",e),console.log("Foudn the iframe"),e.sandbox="allow-scripts allow-same-origin allow-pointer-lock"}try{controls.lock(),gameActive=!0,unlock()}catch{instructions.style.display="none",camera.position.y=250}}}animate(),document.getElementById("start_gameM
").addEventListener("click",function(){startGame()});let blocker=document.getElementById("blocker"),instructions=document.getElementById("instructions");controls.addEventListener("lock",function(){unlock(),camera.updateProjectionMatrix(),instructions.style.display="none",blocker.style.display="none",document.getElementById("crosshair").style.display="block",document.getElementById("crosshair").style.zIndex=1e5,gameActive=!0}),controls.addEventListener("unlock",function(){blocker.style.display="block",instructions.sM
tyle.display="",document.getElementById("crosshair").style.display="none",gameActive=!1}),scene.add(controls.getObject());let onKeyDown=function(e){switch(e.code){case"ArrowUp":case"KeyW":moveForward=!0;break;case"ArrowLeft":case"KeyA":moveLeft=!0;break;case"ArrowDown":case"KeyS":moveBackward=!0;break;case"ArrowRight":case"KeyD":moveRight=!0;break;case"KeyG":gravity=!gravity;break;case"Space":!0===canJump&&(velocity.y+=125),canJump=!1;break;case"Enter":controls.isLocked||(controls.lock(),gameActive=!0);case"ShiftLeM
ft":case"Control":movementSpeed=1500;break;case"KeyC":copyColor()}},onKeyUp=function(e){switch(e.code){case"ArrowUp":case"KeyW":moveForward=!1;break;case"ArrowLeft":case"KeyA":moveLeft=!1;break;case"ArrowDown":case"KeyS":moveBackward=!1;break;case"ArrowRight":case"KeyD":moveRight=!1;break;case"ShiftLeft":movementSpeed=400}};document.addEventListener("keydown",onKeyDown),document.addEventListener("keyup",onKeyUp);for(let i=0;i<0;i++){let t=new THREE.MeshPhongMaterial({specular:16777215,flatShading:!0,vertexColors:!0M
});t.color.HSL(.2*mathRand()+.5,.75,.25*mathRand()+.75);let r=new THREE.Mesh(boxGeometry,t);r.position.x=20*Math.floor(20*mathRand()-10),r.position.y=20*Math.floor(20*mathRand())+10,r.position.z=20*Math.floor(20*mathRand()-10),scene.add(r)}var points=[],material=new THREE.MeshPhongMaterial({specular:16777215,flatShading:!0});for(let j=0;j<25;j++){var a=Math.floor(4+6*mathRand()),n=mathRand()*(100*mathRand());for(let s=0;s<a;s++)points.push(new THREE.Vector3(50+mathRand()*n,-50+mathRand()*n,mathRand()*n));var c,d,$=M
height_map[[Math.round((pos=[worldWidth*mathRand(),0,worldDepth*mathRand()])[0]),Math.round(pos[2])]]-175,p=$+200*mathRand();pos[1]=p;var _=p-$,m=new THREE.ConvexGeometry(points);let g=new THREE.MeshPhongMaterial({specular:16777215,flatShading:!0});g.color.setHSL(.2*mathRand()+.5,.75,.25*mathRand()+.75),(mesh=new THREE.Mesh(m,g)).position.x=pos[0],mesh.position.y=pos[1],mesh.position.z=pos[2],mesh.userData.heightDiff=_,scene.add(mesh),objects.push(mesh),finalMesh=mesh,finalMaterial=g}var interval=setInterval(functiM
on(){for(var e=0;e<objects.length;e++){var o=new THREE.Color;o.setHex(16777215*mathRand()),lerpColors.length<objects.length?lerpColors.push(o):lerpColors[e]=o}},2e3);let waterGeometry=new THREE.PlaneGeometry(worldWidth,worldDepth);function triggerDeleteTerrain(){if((fintersections=fraycaster.intersectObjects(objects,!1))&&fintersections.length>0){for(var e of fintersections)if(e.object.uuid!=water.uuid&&e.object.uuid!=floor.uuid){o=e;break}if(o){var o,t=o.object;scene.remove(t),t.geometry.dispose(),t.material.dispoM
se()}}}function triggerMoveTerrain(){if((fintersections=fraycaster.intersectObjects(objects,!1))&&fintersections.length>0){for(var e of fintersections)if(e.object.uuid!=water.uuid){o=e;break}if(o){floor.geometry.attributes.position.array,floor.geometry.attributes.position,o.point.x,o.point.z,new THREE.Vector2,new THREE.Vector3;var o,t,r,a,n=[],s=Math.floor(4+6*mathRand()),c=mathRand()*(200*mathRand());for(let d=0;d<s;d++)n.push(new THREE.Vector3(mathRand()*c,mathRand()*c,mathRand()*c));height_map[[Math.round((t=[o.M
point.x,o.point.y,o.point.z])[0]),Math.round(t[2])]];var $=new THREE.ConvexGeometry(n);let p=new THREE.MeshPhongMaterial({specular:16777215,flatShading:!0});p.color.setHSL(.2*mathRand()+.5,.75,.25*mathRand()+.75),r=new THREE.Mesh($,p);var _=new THREE.Box3().setFromObject(r).getSize();r.position.x=t[0]-_.x,r.position.y=t[1]+_.y+1,r.position.z=t[2]-_.z,scene.add(r),objects.push(r)}}}function mobileCheck(){var e;let o=!1;return e=navigator.userAgent||navigator.vendor||window.opera,(/(android|bb\d+|meego).+mobile|avantM
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er().load("https://raw.githubusercontent.com/IanUme/ThreejsTest/master/textures/waternormals.jpg",function(e){e.wrapS=e.wrapT=THREE.RepeatWrapping,scene.add(water),loadingDone()}),sunDirection:new THREE.Vector3,sunColor:waterColor,waterColor:waterColor,distortionScale:3.7,fog:void 0!==scene.fog}),window.water=water,water.position.y=waterBasePosition,water.position.x=worldWidth/2,water.position.z=worldDepth/2,water.rotation.x=-Math.PI/2,document.addEventListener("click",function(e){(!0===controls.isLocked||gameActivM
e)&&(0==e.button?triggerMoveTerrain():triggerDeleteTerrain())});var mobileWarning=document.getElementById("mobile-warning");function loadingDone(){instructions.style.display="",loading.style.display="none"}document,isMobile&&(instructions.classList.add("d-none"),mobileWarning.classList.remove("d-none")),document.getElementById("hide").onclick=function(){instructions.style.display="none"},setTimeout(function(){console.log("hide the display after 10 seconds of inactivity. "),instructions.style.display="none"},1e4),wiMU
ndow.onload=function(){if(iframe=document.getElementsByTagName("iframe"),console.log("What iframes were foudn?",iframe),iframe&&iframe.length>0){var e=(iframe=iframe[0])[0];console.log("do we got an iframe?",e),console.log("Foudn the iframe"),e.sandbox="allow-scripts allow-same-origin allow-pointer-lock"}};
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IiCCPsRGB IEC61966-2.1
Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
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</text></g></g></svg>h!
Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
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Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
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Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
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.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
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IiCCPsRGB IEC61966-2.1
{"name": "Reveries Of Ymatar: Ordinal Edition", "id": 45, "description": "A collection of 100 unique games by Gridacity. Each game has a unique experience with a one-off main character, your own colour scheme, dungeon layouts, sword and even a unique boss! Find yourself in a familiar but unknown looking castle. Can you figure out who put you there, and how to get out? The magical elements in the surroundings feel like you know them, maybe they can help you out?", "image": "https://arweave.net/3NvuAreGR-9YSwfmAbTTjGL
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thRand();for(let w=0,h=0,f=a.length;w<f;w+=4,h++)s.x=e[h-2]-e[h+2],s.y=2,s.z=e[h-2*o]-e[h+2*o],s.normalize(),n=s.dot(c),a[w]=($+n*p)*(m+e[h]*g),a[w+1]=(_+n*$)*(m+e[h]*g),a[w+2]=n*$*(m+e[h]*g);r.putImageData(image,0,0);let b=document.createElement("canvas");b.width=4*o,b.height=4*t,(r=b.getContext("2d")).scale(4,4),r.drawImage(d,0,0),a=(image=r.getImageData(0,0,b.width,b.height)).data;for(let y=0,v=a.length;y<v;y+=4){let u=~~(mathRand()*(3+2*mathRand()));a[y]+=u,a[y+1]+=u,a[y+2]+=u}return r.putImageData(image,0,0),bM
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olor);grid4.rotateZ(-Math.PI/2),grid4.position.x=worldWidth,grid4.position.y=-worldWidth/4,grid4.position.z=worldDepth/2,grid4.material.opacity=.1,scene.add(grid4);let grid5=new THREE.GridHelper(worldDepth,25);grid5.position.x=worldWidth/2,grid5.position.y=worldWidth/4,grid5.position.z=worldDepth/2,grid5.material.opacity=.1,floor.position.set(worldWidth/2,0,worldDepth/2),boxGeometry=new THREE.BoxGeometry(10,10,10);var posnegWind=mathRand()>.5?-1:1,windDirectionVal=window.$generativeTraits.windDirection?new THREE.VeM
ctor3(posnegWind*mathRand()*.1,0,0):new THREE.Vector3(0,0,posnegWind*mathRand()*.1),boxMaterial=new THREE.MeshLambertMaterial({side:THREE.FrontSide}),instanceBoxMaterial=new THREE.MeshLambertMaterial({side:THREE.FrontSide});camera.updateMatrix();var firstUnlock=!0;function unlock(){firstUnlock&&(firstUnlock=!1),camera.updateProjectionMatrix()}function animate(){requestAnimationFrame(animate),renderer.render(scene,camera),time=performance.now(),water&&(water.position.y<=waterBasePosition-10&&(tideComeingIn=!0),waterM
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epth-5),o<5&&(controls.getObject().position.x=5),t<5&&(controls.getObject().position.z=5)}if(prevTime=time,renderer.render(scene,camera),camera.updateMatrixWorld(),lerpColors&&lerpColors&&lerpColors.length>=objects.length)for(var a=0;a<objects.length;a++)objects[a].uuid!=floor.uuid&&objects[a].material.color.lerp(lerpColors[a],.01);if(objects){for(var a=0;a<objects.length;a++)if(objects[a].uuid!=floor.uuid){var n=new THREE.Vector3().addVectors(windDirectionVal,new THREE.Vector3(-.05+.1*mathRand(),0,-.05+.1*mathRandM
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Diff,objects[a].position.z),.1)}}floor.visible=!0}function startGame(){if(!isMobile){if(iframe=document.getElementsByTagName("iframe"),console.log("What iframes were foudn?",iframe),iframe&&iframe.length>0){var e=(iframe=iframe[0])[0];console.log("do we got an iframe?",e),console.log("Foudn the iframe"),e.sandbox="allow-scripts allow-same-origin allow-pointer-lock"}try{controls.lock(),gameActive=!0,unlock()}catch{instructions.style.display="none",camera.position.y=250}}}animate(),document.getElementById("start_gameM
").addEventListener("click",function(){startGame()});let blocker=document.getElementById("blocker"),instructions=document.getElementById("instructions");controls.addEventListener("lock",function(){unlock(),camera.updateProjectionMatrix(),instructions.style.display="none",blocker.style.display="none",document.getElementById("crosshair").style.display="block",document.getElementById("crosshair").style.zIndex=1e5,gameActive=!0}),controls.addEventListener("unlock",function(){blocker.style.display="block",instructions.sM
tyle.display="",document.getElementById("crosshair").style.display="none",gameActive=!1}),scene.add(controls.getObject());let onKeyDown=function(e){switch(e.code){case"ArrowUp":case"KeyW":moveForward=!0;break;case"ArrowLeft":case"KeyA":moveLeft=!0;break;case"ArrowDown":case"KeyS":moveBackward=!0;break;case"ArrowRight":case"KeyD":moveRight=!0;break;case"KeyG":gravity=!gravity;break;case"Space":!0===canJump&&(velocity.y+=125),canJump=!1;break;case"Enter":controls.isLocked||(controls.lock(),gameActive=!0);case"ShiftLeM
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height_map[[Math.round((pos=[worldWidth*mathRand(),0,worldDepth*mathRand()])[0]),Math.round(pos[2])]]-175,p=$+200*mathRand();pos[1]=p;var _=p-$,m=new THREE.ConvexGeometry(points);let g=new THREE.MeshPhongMaterial({specular:16777215,flatShading:!0});g.color.setHSL(.2*mathRand()+.5,.75,.25*mathRand()+.75),(mesh=new THREE.Mesh(m,g)).position.x=pos[0],mesh.position.y=pos[1],mesh.position.z=pos[2],mesh.userData.heightDiff=_,scene.add(mesh),objects.push(mesh),finalMesh=mesh,finalMaterial=g}var interval=setInterval(functiM
on(){for(var e=0;e<objects.length;e++){var o=new THREE.Color;o.setHex(16777215*mathRand()),lerpColors.length<objects.length?lerpColors.push(o):lerpColors[e]=o}},2e3);let waterGeometry=new THREE.PlaneGeometry(worldWidth,worldDepth);function triggerDeleteTerrain(){if((fintersections=fraycaster.intersectObjects(objects,!1))&&fintersections.length>0){for(var e of fintersections)if(e.object.uuid!=water.uuid&&e.object.uuid!=floor.uuid){o=e;break}if(o){var o,t=o.object;scene.remove(t),t.geometry.dispose(),t.material.dispoM
se()}}}function triggerMoveTerrain(){if((fintersections=fraycaster.intersectObjects(objects,!1))&&fintersections.length>0){for(var e of fintersections)if(e.object.uuid!=water.uuid){o=e;break}if(o){floor.geometry.attributes.position.array,floor.geometry.attributes.position,o.point.x,o.point.z,new THREE.Vector2,new THREE.Vector3;var o,t,r,a,n=[],s=Math.floor(4+6*mathRand()),c=mathRand()*(200*mathRand());for(let d=0;d<s;d++)n.push(new THREE.Vector3(mathRand()*c,mathRand()*c,mathRand()*c));height_map[[Math.round((t=[o.M
point.x,o.point.y,o.point.z])[0]),Math.round(t[2])]];var $=new THREE.ConvexGeometry(n);let p=new THREE.MeshPhongMaterial({specular:16777215,flatShading:!0});p.color.setHSL(.2*mathRand()+.5,.75,.25*mathRand()+.75),r=new THREE.Mesh($,p);var _=new THREE.Box3().setFromObject(r).getSize();r.position.x=t[0]-_.x,r.position.y=t[1]+_.y+1,r.position.z=t[2]-_.z,scene.add(r),objects.push(r)}}}function mobileCheck(){var e;let o=!1;return e=navigator.userAgent||navigator.vendor||window.opera,(/(android|bb\d+|meego).+mobile|avantM
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There is infinity between 0 and 1
KjISWAPTX:0xc37c8c842e8c5519c9548af8e8b9f73a68444ffa42103317890e788ae4ababebGY
c/Foundry USA Pool #dropgold/
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https://www.ordinalbitcorns.com/
https://twitter.com/BitCornOrdinals
Inscribed by @hash_bendeM
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2001: A SPACE ODYSSEY
Screenplay by Stanley Kubrick and Arthur C. Clark
TITLE					    PART I
					    3,000,000 YEARS AGO
VIEWS OF AFRICAN DRYLANDS - DROUGHT
The remorseless drought had lasted now for ten million years,
and would not end for another million. The reign of the ter-
rible lizards had long since passed, but here on the continent
which would one day be known as Africa, the battle for survival
had reached a new climax of ferocity, and the victor was not
ht. In this dry and barren land, only the small or
the swift or the fierce could flourish, or even hope to exist.
INT & EXT CAVES - MOONWATCHER
The man-apes of the field had none of these attributes, and
they were on the long, pathetic road to racial extinction.
About twenty of them occupied a group of caves overlooking
a small, parched valley, divided by a sluggish, brown stream.
The tribe had always been hungry, and now it was starving.
As the first dim glow of dawn creeps into M
the cave, Moonwatcher
discovers that his father has died during the night. He did not know
the Old One was his father, for such a relationship was beyond
his understanding. but as he stands looking down at the emac-
iated body he feels something, something akin to sadness. Then
he carries his dead father out of the cave, and leaves him for the
Among his kind, Moonwatcher is almost a giant. He is nearly
five feet high, and though badly undernourished, weighs over
a hundred pounds. His hairy, muscuM
lar body is quite man-like,
and his head is already nearer man than ape. The forehead is
low, and there are great ridges over the eye-sockets, yet he
unmistakably holds in his genes the promise of humanity. As
he looks out now upon the hostile world, there is already
something in his gaze beyond the grasp of any ape. In those
dark, deep-set eyes is a dawning awareness-the first intima-
tions of an intelligence which would not fulfill itself for another
EXT  THE STREAM - THE OTHERS
As the dawn sky brightens, Moonwatcher and his tribe reach
The Others are already there. They were there on the other
side every day - that did not make it any less annoying.
There are eighteen of them, and it is impossible to distinguish
them from the members of Moonwatcher's own tribe. As
they see him coming, the Others begin to angrily dance and
shriek on their side of the stream, and his own people reply
rontation lasts a few minutes - then the display dies
out as quickly as it has begun, and everyone drinks his fill of
the muddy water. Honor has been satisfied - each group has
staked its claim to its own territory.
EXT  AFRICAN PLAIN - HERBIVORES
Moonwatcher and his companions search for berries, fruit
and leaves, and fight off pangs of hunger, while all around
them, competing with them for the samr fodder, is a potential
source of more food than they could ever hope to eat. Yet
ll the thousands of tons of meat roaming over the parched
savanna and through the brush is not only beyond their reach;
the idea of eating it is beyond their imagination. They are
slowly starving to death in the midst of plenty.
EXT  PARCHED COUNTRYSIDE - THE LION
The tribe slowly wanders across the bare, flat country-
side foraging for roots and occasional berries.
Eight of them are irregularly strung out on the open plain,
about fifty feet apart.
The ground is flat for miles M
Suddenly, Moonwatcher becomes aware of a lion, stalking
them about 300 yards away.
Defenceless and with nowhere to hide, they scatter in all
directions, but the lion brings one to the ground.
EXT  DEAD TREE - FINDS HONEY
It had not been a good day, though as Moonwatcher had no
real remembrance of the past he could not compare one day
with another. But on the way back to the caves he finds a
hive of bees in the stump of a dead tree, and so enjoys the
finest delicacy hisM
 people could ever know. Of course, he
also collects a good many stings, but he scacely notices
them. He is now as near to contentment as he is ever
likely to be; for thought he is still hungry, he is not actually
weak with hunger. That was the most that any hominid could
INT & EXT  CAVES - NIGHT TERRORS
Over the valley, a full moon rises, and a cold wind blows down
from the distant mountains. It would be very cold tonight -
but cold, like hunger, was not a matter for anyM
it was merely part of the background of life.
This Little Sun, that only shone at night and gave no warmth,
was dangerous; there would be enemies abroad. Moonwatcher
crawls out of the cave, clambers on to a large boulder besides
the entrance, and squats there where he can survey the valley.
If any hunting beast approached, he would have time to get back
to the relative safety of the cave.
Of all the creatures who had ever lived on Earth, Moonwatcher's
race was the first to raise their eyM
es with interest to the Moon,
and though he could not remember it, when he was young,
Moonwatcher would reach out and try to touch its ghostly face.
Now he new he would have to find a tree that was high
He stirs when shrieks and screams echo up the slope from
one of the lower caves, and he does not need to hear the
occasional growl of the lion to know what is happening. Down
there in the darkness, old One-Eye and his family are dying,
and the thought that he miM
ght help in some way never crosses
Moonwatcher's mind. The harsh logic of survival rules out
such fancies. Every cave is silent, lest it attract disaster.
And in the caves, in tortured spells of fitful dozing and
fearful waiting, were gathered the nightmares of generations
EXT  THE STREAM - INVASION
The Others are growing desperate; the forage on their side of
the valley is almost exhausted. Perhaps they realise that
Moonwatcher's tribe has lost three of its numbers M
night, for they choose this mourning to break the truce. When
they meet at the river in the still, misty dawn, there is a
deeper and more menacing note in their challenge. The noisy
but usually harmless confrontation lasts only a few seconds
before the invasion begins.
In an uncertainly-moving horde, the Others cross the river,
shieking threats and hunched for the attack. They are led
by a big-toothed hominid of Moonwatcher's own size and age.
Startled and frightened, the tribe retreats befoM
advance, throwing nothing more substantial than imprecations
at the invaders. Moonwatcher moves with them, his mind a
mist of rage and confusion. To be driven from their own
territory is a great badness, but to lose the river is death.
He does not know what to do; it is a situation beyond his
Then he becomes dimly aware that the Others are slowing
down, and advancing with obvious reluctance. The further they
move from their own side, the more M
uncertain and unhappy
they become. Only Big-Tooth still retains any of his original
drive, and he is rapidly being seperated from his followers.
As he sees this, Moonwatcher's own morale immediately
revives. He slows down his retreat, and begins to make
reassuring noises to his companions. Novel sensations fill
his dim mind - the first faint precursors of bravery and
Before he realizes it, he is face to face with Big-Tooth, and
the two tribes come to a halt many paces away.
zed and unscientific conflict could have ended
quickly if either had used his fist as a club, but this
innovation still lay hundreds of thousands of years in the
future. Instead, the slowly weakening fighters claw and
scratch and try to bite each other.
Rolling over and over, they come to a patch of stony ground,
and when they reach it Moonwatcher is on top. By chance,
he chooses this moment to grab the hair on Big-Tooth's scalp,
and bang his head on the ground. The reM
so satisfactory, and produces such an immediate weakening
In Big - Tooth's resistance, that he quickly repeats it.
Even when Big-Tooth ceases to move for some time, Moon-
watcher keeps up the exhilirating game.
With shrieks of panic, the Others retreat back, across the
stream. The defenders cautiously pursue them as far as
EXT  CAVE - NEW SOUND
Dozing fitfully and weakened by his stuggle, Moonwatcher is
startled by a sound.
fetid darkness of the cave, straining his
senses out into the night, and fear creeps slowly into his soul.
Never in his life - already twice as long as most members of
his species could expect - has he heard a sound like this. The
great cats approached in silence, and the only thing that
betrayed them was a rare slide of earth, or the occasional
cracking of a twig. Yet this is a continuing crunching noise
that grows steadily louder. It seemed that some enormous
beast was moving through the night, making no M
concealment, and ignoring all obstacles.
And then there came a sound which Moonwatcher could not
possibly have identified, for it had never been heard before
in the history of this planet.
Moonwatcher comes face to face with the New Rock when he
leads the tribe down to the river in the first light of morning.
He had almost forgotten the terror of the night, because nothing
had happened after that initial noise, so he does not even
strange thing with danger or with fear. There
is nothing in the least alarming about it.
It is a cube about fifteen feet on a side, and it is made of
some completely transparent material; indeed, it is not easy
to see except when the light of the sun glints on its edges.
There are no natural objects to which Moonwatcher can
compare this apparition. Though he is wisely cautious
of most new things, he does not hesitate to walk up to it.
As nothing happens, he puts out his hand, and feels a warm,
After several minutes of intense thought, he arrives at a
brilliant explanation. It is a rock, of course, and it
must have grown during the night. There are many plants
that do this - white, pulpy things shaped like pebbles, that
seem to shoot up in the hours of darkness. It is true that
they are small and round, whereas this is large and square;
but greater and later philosophers than Moonwatcher would be
prepared to overlook equally striking exceptions to their M
This really superb piece of abstract thinking leads Moonwatcher
to a deduction which he immediately puts to the test. The white,
round pebble-plants are very tasty (though there were a few
that made one violently sick); perhaps this square one...?
A few licks and attempted nibbles quickly disillusion him.
There is no nourishment here; so like a sensible hominid, he
continues on his way to the river and forgets all about the Cube.
EXT CUBE - FIRST LESSON
 hundred yards from the New Rock when the
It is quite soft, and it stops them in their tracks, so that they
stand paralyzed on the trail with their jaws hanging. A simple,
maddeningly repetitious rhythm pulses out of the crystal cube
and hypnotises all who come within its spell. For the first
time - and the last, for two million year - the sound of
drumming is heard in Africa.
The throbbing grows louder, more insistent. Presently the
hominids begin to move forward like sleep-walkers, towaM
the source of that magnetic sound. Sometimes they take little
dancing steps, as their blood responds to the rhythms that
their descendants will not create for ages yet.
Totally entranced, they gather around the Cube, forgetting
the hardships of the day, the perils of the approaching dusk,
and the hunger in their bellies.
Now, spinning wheels of light begin to merge, and the spokes
fuse into luminous bars that slowly recede into the distance,
rotating on their aM
xes as they do; and the hominids watch, wide-
eyed, mesmerized captives of the Crystal Cube.
Then by some magic - though it was no more magical than all
that had gone on before - a perfectly normal scene appears. It
is as if a cubical block had been carved out of the day and
shifted into the night. Inside that block is a group of four
hominids, who might have been members of Moonwatcher's
own tribe, eating chunks of meat. The carcass of a wart-hog
This little family of male and female aM
nd two children is gorged
and replete, with sleek and glossy pelts - and this was a
condition of life that Moonwatcher had never imagined. From
time to time they stir lazily, as they loll at ease near the
entrance of their cave, apparently at peace with the world.
The spectacle of domestic bliss merges into a totally
The family is no longer reposing peacefully outside its cave;
it is foraging, searching for food like any normal hominids.
-hog ambles past the group of browsing humanoids
without giving them more than a glance, for they had never been
the slightest danger to its species.
But that happy state of affairs is about to end. The big male
suddenly bends down, picks up a heavy stone lying at his feet -
and hurls it upon the unfortunate pig. The stone descends upon
its skull, making exactly the same noise that Moonwatcher had
produced in his now almost forgotten encounter with Big-Tooth.
And the result, too, is much the same - the waM
amazed, indignant squeal, and collapses in a motionless heap.
Then the whole sequence begins again, but this time it unfolds
itself with incredible slowness. Every detail of the movement
can be followed; the stone arches leisurely through the air, the
pig crumples up and sinks to the ground. There the scene
freezes for long moments, the slayer standing motionless
above the slain, the first of all weapons in his hand.
The scene suddenly fades out. The cube is no more than a
tline in the darkness; the hominids stir, as if
awakening from a dream, realise where they are, and scuttle
back to their caves.
They have no concious memory of what they had seen; but that
night, as he sits brooding at the entrance of his lair, his ears
attuned to the noises of the world around him, Moonwatcher
feels the first faint twinges of a new and potent emotion - the urge
to kill. He had taken his first step towards humanity.
Babies were born and sometimes lived; feeble, toothless thirty-
year-olds died; the lion took its toll in the night; the Others
threatened daily across the river - and the trib prospered.
In the course of a single year, Moonwatcher and his companions
had changed almost beyond recognition.
They had become as plump as the family in the Cave, who no
longer haunted their dreams. They had learned their lessons
well; now they could handle all the stone tools and weapons that
They were no longer half-numbed with starvation, and they
had time both for leisure and for the first rudiments of thought.
Their new way of life was casually accepted, and they did
not associate it in any way with the crystal cube still standing
But no Utopia is perfect, and this one had two blemishes. The
first was the marauding lion, whose passion for hominids
seemed to have grown even stronger now that they were better
nourished. The second was the tribe acrossM
somehow the Others had survived, and had stubbornly refused to
EXT CAVES - KILLING THE LION
With the partly devoured carcass of a warthog laid out on the
ground at the point he hope the boulder would impact, Moon-
watcher and three of his bravest companions wait for two
consecutive nights. On the third the lion comes,
betraying his presences by a small pebble slide.
When they can here the lion below, softlM
y tearing at the meat,
they strain themselves against the massive boulder. The sound
of the lion stops; he is listening. Again they silently heave
against the enormous stone, exerting the final limits of their
strength. The rock begin to tip to a new balance point.
The lion twitches alert to this sound, but having no fear of these
creatures, he makes the first of two mistakes which will cost
him his life; he goes back to his meal.
The rock moves slowly over the ledge, picking up speed with
eness. It strikes a projection in the cliff about
fifteen feet above the ground, which deflects its path outward.
Just at this instant, the lion reacts instinctively and leaps
away from the face of the cliff directly into the path of the
onrushing boulder. He has combined the errors of over-
confidence and bad luck.
The next morning they find the lion in front of the cave. They
also find one of their tribe who had incautiously peeped out to
see what was happening, aM
nd was apparently killed by a small
rock torn loose by the boulder; but this was a small price to
pay for such a great victory.
					  * * * * * * * *
And then one night the crystal cube was gone, and not even
Moonwatcher ever thought of it again. He was still wholly
unaware of all that it had done.
EXT STREAM - MASTER OF THE WORLD
From their side of the stream, in the never violated safety of
their own territory, the Others see Moonwatcher and fourteen
males of his tribe apM
pear from behind a small hillock over-
looking the stream, silhouetted against the dawn sky.
The Others begin to scream their daily challenge. But today
something is different, though the Others do not immediatly
recognize this fact.
Instead of joining the verbal onslaught, as they had always done,
Moonwatcher and his small band decended from the rise, and
begin to move forward to the stream with a quiet purposefulness
As the Others watch the figures silently approaching in the
ning mist, they become aware of the terrible strangness
of this encounter, and their rage gradually subsides down to
At the water's edge, Moonwatcher and his band stop. They
carry their bone clubs and bone knives.
Led by One-ear, the Others half-heartly resume the battle-
chant. But they are suddenly confrunted with a vision that cuts
the sound from their throats, and strikes terror into their
Moonwatcher, who had been partly concealed byM
walked before him, thrusts his arm high into the air. In his
hand he holds a stoud tree branch. Mounted atop the branch is
the bloody head of the lion, its mouth jammed open with a stick,
displaying its frightful fangs.
The Others gape in fearful disbelief at this display of power.
Moonwatchers stands motionless, thrusting the lion's head high.
Then with majestic deliberation, still carrying his mangled
standard above his head, he begins to cross the stream, followed
Others fade back from the stream, seeming to lack even
the ability to flee.
Moonwatcher steps ashore and walks to One-Ear, who stands
unsurely in front of his band.
Though he is a veteran of numerous combats at the water's edge,
One-Ear has never been attacked by an enemy who had not first
displayed his fighting rage; and he had never before been attacked
with a weapon. One-Ear, merely looks up at the raised club
until the heavey thigh bone of an antelope brings theM
The Others stare in wonder at Moonwatcher's power.
Moonwatcher surveys the scene. Now he was master of the
world, and he was not sure what to do next. But he would
					    A SECTION TIMING
					    A SECTION TOTAL: @23 MIN. 00 SECS
			    TITLE					PART II
							    YEAR 2001
EARTH FROM 200 MILES UP					 NARRATOR
						    By the year 2001, overpopulation has
B1a						 replaced the problem of starvation
THOUSAND MEGATON			   but this was ominously offset by the
NUCLEAR BOMB IN ORBIT		   absolute and utter perfection of the
ABOVE THE EARTH,			   weapon.
RUSSIAN INSIGNIA AND
OUSAND			  Hundreds of giant bombs had been
MEGATON BOMB IN ORBIT		   placed in perpetual orbit above the
ABOVE THE EARTH.			   Earth. They were capable of
						    incinerating the entire Earth's
						    surface from an altitude of 100
FRENCH BOMB						   NARRATOR
					    Matters were further complicated
					    by the presence of twenty-seven
					    nations in the nuclear club. There
					    had been no deliberate or acciden-
B1d						 tal use of nuclear weapons since
ERMAN BOMB				   World War II and some people felt
					    sercure in this knowledge. But to
					    others, the situation seemed
						    comparible to an airline with a
B1f						 perfect safety record; it showed
CHINESE BOMB				  admirable care and skill but no
						    one expected it to last forever.
10/4/65											  b1
ORION-III SPACECRAFT
10/4/65											  b2
ORION-III PASSENGER AREA.
DR. HEYWOOD FLOYD IS THE
ELEGANT CABIN DESIGNED
FOR 30 PEOPLE. HE IS
HIS PEN FLOATS NEAR HIS
10/4/65											  b3
STEWARDESS IS PUTTING
ON LIPSTICK. SHE SEES
10/4/65											  b4
STEWARDESS GOES BACK
RESCUES PEN AND CLIPS
10/4/65											  b5
SPACE STATION-5. THE
RAW SUNLIGHT OF SPACE
OF THE SLOWLY REVOLVING,
THOUSAND-FOOT DIAMETER
SPACE STATION. DRIFTING
IN THE SAME ORBIT, WE SEE
SPACECRAFT. ALSO THE
ALMOST SPHERICAL ARIES-IB
10/4/65											  b6
ORION-III PASSENGER AREA
FLOYD AWAKE BUT GROGGY,
LOOKS OUT OF WINDOW.
10/4/65											  b7
THE CO-PILOT IN RADIO
COMMUNICATION WITH THE
10/4/65											  b8
THE ORION-III SPACECRAFT
IN DOCKING APPROACH. THE
EARTH IS SEEN IN BREATH-
10/4/65											  b9
INSIDE DOCKING CONTROL.
WE SEE ORION-III MANO-
UVERING. IN BACKGROUND.
10/4/65											  b10
FROM DOCKING PORT WE
SEE THE ORION-III INCHING
DOCKING. WE SEE VARIOUS
WINDOWED BOOTHS INSIDE
DOCKING PORT. WE SEE
THE PILOT AND CO-PILOT
INSIDE THE ORION-III
10/4/65											  b11
RECEPTIONIST AT DESK.
UNSTRAPPING HIMSELF.
THE ELEVATOR GIRL IS
						    Oh, good morning, Dr. Floyd.
						    I'm Nick Miller.
						    How do you do, Mr. Miller?
						    I'm terribly sorry. I was just
						    on my way down to meet you. I
						    saw your ship dock and I knew I
						    had plenty of time, and I was on
out of the office when,
						    suddenly, the phone rang.
12/7/65											  b12
					    Oh, please don't worry about it.
					    Well, thank you very much for
					    being so understanding.
					    Please, it really doesn't matter.
					    Well.. Did you have a pleaant
					    Yes, very pleasant.
					    Well, shall we go through
					    RECEPTIONIST
					    Will you use number eight,
					    Thank you, Miss Turner.
12/7/65										  b13
RECEPTIONIST PRESSES
"ENGLISH" BAR ON HER
AS FLOYD GOES THROUGH.
12/7/65										  b13a
IN AUTOMATED PASSPORT
SECTION. THEY STOP IN
FEATURING A TV SCREEN
					    PASSPORT GIRL (TV)
					    Good morning aM
					    Print Identification. When you see
					    the red light go on would you please
					    state in the following order; your
					    desitination, your nationality and
					    your full name. Surname first,
					    christian name and initial. For
					    example: Moon, American,
					    Smith, John, D. Thank you.
AND A RED BAR LIGHTS UP
					    Moon, American, Floyd, Heywood,
THE RED LIGHT GOES OFF.
ABOUT TWO SECONDS AND
					    I've always wondered....
12/7/65										  b14
					    PASSPORT GIRL (TV)
					    (Interrupting)  Thank you. Despite
					    and excellent and continually
					    improving safety record there are
					    certain risks inherent in space
					    travel and an extremely high cost
					    of pay load. Because of this it
					    is necessary for the Space Carrier
					    to advise you that it caM
					    responsible for the return of your
					    body to Earth should you become
					    deceased on the Moon or en route
					    to the Moon. However, it wishes
					    to advise you that insurance
					    covering this contingency is
					    available in the Main Lounge.
					    Thank you. You are cleared
					    through Voice Print Identification.
					    I've reserved a tablM
					    the Earth Light room. Your
					    connecting flight will be
					    leaving in about one hour.
12/7/65										  b15
						Oh, that's wonderful.
12/7/65										  b16
INT SPACE STATION - LOUNGE
FLOYD AND MILLER WALKING
					    Let's see, we haven't had the
					    pleasure of a visit from you not
					    since... It was about eight or
					    nine months ago, wasn't it?
					    I suppose you saw the work on
					    our new section while you
					    were docking.
					    Yes, it's coming along very well.
THEY PASS THE VISION
						Oh, look, I've got to make a
						phone call. Why don't you go
						on into the Restaurant and I'll
						meet you in there.
12/7/65										  b17
					    Fine. I'll see you at the bar.
HE ENTERS THE SECOND
12/7/65										  b18
PAGES b19 - b22 DELETED
FLOYD IN VISION PHONE
PARTY HAS NOT CONNECTED
A FEW SECONDS LATER,
					    Hello, darling, how are yoM
					    Hello Daddy. Where are you?
					    I'm at Space Station Five,
					    darling. How are you?
					    I'm fine, Daddy. When are
					    you coming home?
12/6/65										  b23
					    Well, I hope in a few days,
					    sweetheart.
					    I'm having a party tomorrow.
					    Yes, I know that sweetheart.
					    Are you coming to my party?
					    No, I'm sorry, darling, I
					    told you I won't be home for a
					    When are you coming home?
					    In three days, darling, I
12/6/65										  b24
					    One, two, three. Can I
					    speak to Mommy?
					    Mommy's out to the hair-
					    Where is Mrs. Brown?
					    She's in the bathroom.
					    Okay, sweetheart. Well, I
					    have to go now. Tell Mommy
					    that I called.
					    How many days until you
					    Three, darling. One... two
					    ... three. Be sure to tell
					    Mommy I called.
12/6/65										  b24a
					    I will, Daddy.
					    Okay, sweetheart. Have a
					    lovely Birthday Party
					    Thank you, Daddy.
					    I'll wish you a happy
					    Birthday now and I'll see you
					    soon. All right, Darling?
					    Yes, Daddy.
					    'Bye, 'bye, now, sweetheart.
					    Goodbye, Daddy.
12/6/65										  b24b
					    Good morning, Macy's.
					    Good morning. I'd like the
					    Vision shopper for the Pet
					    Shop, please.
					    Just one moment.
12/7/65										  b25
THE PICTURE FLIPS AND
WE SEE A WOMAN STANDING
IN FORN OF A SPECIALLY-
DESIGNED DISPLAY SCREEN
					    VISION SALES GIRL
					    Good morning, sir, may I help you?
					    Yes, I'd like to buy a bush baby.
					    VISION SALES GIRL
					    Just a moment, sir.
THE SCREEN OF A CAGE
CONTAINING ABOUT SIX
BEAUTIFULLY DISPLAYED
AGAINST A WHITE BACK-
					    VISION SALES GIRL
					    Here you are, sir. Here is a
					    lovely assortment of African
					    bush babies. They are twenty
					    Dollars each.
12/7/65										  b26
					    Yes, well... Pick out a nice one
					    for me, a friendly one, and I'd
					    like it delivered tomorrow.
					    VISION SALES GIRL
			    Certainly, sir. Just let us have
					    your name and Bank identification
					    for V.P.I., and then give the
					    name and address of the person
					    you'd like the pet delivered to
					    and it will be delivered tomorrow.
PASS HIS VISION PHONE
					    Thank you very mM
					    Heywood, R.,  First National
					    Bank of Washington. Please
					    deliver to Miss Josephine
					    Floyd, 9423 Dupre Avenue,
12/7/65										  b27
					    VISION SALES GIRL
					    Thank you very much, sir. It
					    will be delivered tomorrow.
12/7/65										  b27a
SPACE STATTION 5 - LOUNGE
					    Well, how nice to see you again,
					    Elena. You're looking wonderful.
    How nice to see you, Hyewood.
					    This is my good friend, Dr.
					    Heywood Floyd. I'd like you
					    to meet Andre Smyslov...
					    And this is Dr. Kalinan...
					    Stretyneva...
					    Dr. Floyd, won't you join us
					    for a drink?
12/7/65										  b28
					    I'm afraid I've only got a few
					    minutes, but I'd love to.
PERSON AT THE TABLE.
SMYSLOV OFFERS FLOYD
ANOTHER FROM A NEARBY TABLE
					    What would you like to drink?
					    Oh, I really don't have time
					    for a drink. If it's all right
					    I'll just sit for a minute and
					    then I've got to be off.
					    Are you quite sure?
					    Yes, really, thank you very
					    Well... How's your lovely
12/7/65										  b29
					    She's wonderful.
					    And your charming little daughter?
					    Oh, she's growing up very fast.
					    As a matter of fact, she's six
					    Oh, that's such a delightful M
					    How is gregor?
					    He's fine. But I'm afraid we
					    don't get a chance to see each
					    other very much these days.
					    Well, where are all of you off
12/7/65										  b30
					    Actually, we're on our way back
					    from the moon. We've just
					    spent three months calibrating
					    the new antenna at Tchalinko.
					    And what aboM
					    Well, as it happens, I'm on
					    my way up to the moon
					    Are you, by any chance, going
					    up to your base at Clavius?
					    Yes,as a matter of fact, I am.
					    Is there any particular reason
					    why you ask?
12/7/65										  b31
					    (pleasantly)  Well, Dr. Floyd,
					    I hope that you don'tM
					    too inquisitive, but perhaps
					    you can clear up the mystery
					    about what's been going on up
					    I'm sorry, but I'm not sure
					    I know what you mean.
					    Well, it's just for the past
					    two weeks there have been
					    some extremely odd things
					    happening at Clavius.
					    Yes. Well, for one thing,
					    whenever you phone thM
					    all you can get is a recording
					    which repeats that the phone
					    lines are temporarily out of
12/7/65										  b32
					    Well, I suppose they've been
					    having a bit of trouble with
					    some of the equipment.
					    Yes, well at first we thought
					    that was the explanation, but
					    it's been going on for the past
					    You mean youM
					    to get anyone at the base for ten
					    That's right.
					    Another thing, Heywood, two
					    days ago, one of our rocket
					    buses was denied permission
					    for an emergency landing at
12/7/65										  b33
					    How did they manage to do that
					    without any communication?
ius Control came on the
					    air just long enough to transmit
					    their refusal.
					    Well, that does sound very odd.
					    Yes, and I'm afaid there's
					    going to be a bit of a row about
					    it. Denying the men permission
					    to land was a direct violation of
					    the I.A.S. convention.
					    Yes... Well, I hope the crew
					    got back safely.
					    Fortunately, they did.
					    Well, I'm glad about that.
12/7/65										  b33a
THE RUSSIANS EXCHANGE
MORE GLANCES. ONE OF
RUSSIAN TAKE ONE AND
					    Dr. Floyd, at the risk of pressing
					    you on a point you seem reticent
					    to discuss, may I ask you a
					    straightforward question?
					    Quite frankly, we have haM
					    very reliable intelligence reports
					    that a quite serious epidemic
					    has broken out at Clavius.
					    Something, apperently, of an
					    unknown origin. Is this, in
					    fact, what has happened?
12/7/65										  b33b
					    I'm sorry, Dr. Smyslov, but
					    I'm really not at liberty to
					    discuss this.
					    This epidemic could easily
					    spread to our base, M
					    We should be given all the
					    Dr. Smyslov... I'm not
					    permitted to discuss this.
					    Are you sure you won't change
					    your mind about a drink?
					    No, thank you... and I'm
					    afraid now I really must be
					    Well, I hope that you and your
					    wife can come to the I.A.C.
					    conference in June.
12/7/65										  b33M
					    We're trying to get there. I
					    hope we can.
					    Well, Gregor and I will look
					    forward to seeing you.
					    Thank you. It's been a great
					    pleasure to meet all of you...
					    Dr. Smyslov.
THE RUSSIANS EXCHANGE
12/7/65										  b33d
					    The Aries-IB has become the
					    standard Space-Station-to-Lunar
					    surface vehicle. It was powered
					    by low-thrust plasma jets which
					    would continue the mild acceler-
					    ation for fifteen minutes. Then
					    the ship would break the bonds of
					    gravity and be a free and indepen-
					    dent planet, circling the Sun in an
					    orbit of its own.
ARIES PASSENGER AREA.
FLOYD IS ASLEEP, STRETCHED
OUT IN THE CHAIR, COVERED
WITH BLANKETS WHICH ARE
HELD SECURE BY STRAPS
A STEWARDESS SITS AT THE
OTHER SIDE OF THE CABIN,
EXHIBITION BETWEEN TWO
THE ELEVATOR ENTRANCE
SECOND STEWARDESS ENTERS
CARRYING A TRAY OF FOOD
SHE BRINGS IT TO THE OTHER
					    STEWARDESS ONE
					    Oh, thank you very much.
					    STEWARDESS TWO
					    I see he's still aslM
					    STEWARDESS ONE
					    Yes. He hasn't moved since we
STEWARDESS TWO EXITS,
12/6/65										  b34a
STEWARDESS EXITS FROM
KITCHEN SECTION, REMOVES
TWO TRAYS, WALKS UP TO
THE SIDE OF THE WALL AND
12/6/65										  b34b
					    Oh, thank you very much.
					    (sighs)  Well, how's it going
					    back there?
					    Fine. Very quiet. He's been
					    asleep since we left.
					    Well, no one can say that he's not
					    enjoying the wonders of Space.
					    Well, whatever's going on up there,
					    he's going to arrive fresh and ready
12/14/65										 b35
   I wonder what really IS going on
					    Well, I've heard more and more
					    people talk of an epidemic.
					    I suppose it was bound to happen
					    sooner or later.
					    Berkeley told me that they think
					    it came from contamination on a
					    returning Mars flight.
					    Yes, well, whatever it is, they're
					    certainly not fooling around. This
					    is the first flightM
					    in for more than a week.
					    I was working out what this trip
					    must cost, taking him up there
					    by himself and coming back empty.
					    I'll bet it's a fortune.
12/14/65										 b36
					    Well, at ten thousand dollars a
					    ticket, it comes to the better part
					    of six hundred thousand dollars.
					    Well, as soon as he wakes up,
'm going to go back and talk to
					    him. I must say, I'd like to
					    find out what's going on.
12/14/65										 b36a
10/4/65										  b37
AREA. FLOYD FINISHING
					    Well, good afternoon, Dr. Floyd.
					    Did you have a good rest?
					    Oh, marvellous. It's the first
					    real sleep I've had for the past
					    There's nothing like weightless
					    sleep for a complete rest.
					    When do we arrive at Clavius?
					    We're scheduled to dock in about
					    seven hours. Is there anything
					    we can do for you?
					    Oh, no, thank you. The two
					    girls have taken wonderful care
					    of me. I'm just fine.
12/14/65										 b38
					    Well, if there is anything that you
  wnat, just give a holler.
					    Incidentally, Dr. Floyd, I wonder
					    if I can have a word with you about
					    the security arrangements?
					    What do you mean?
					    Well... the crew is confined to
					    the ship when we land at Clavius.
					    We have to stay inside for the
					    time it take to refit - about
					    twenty-four hours. And then
					    we're going to back empty.
					    I take it this is something to do
					    with the trouble they're having
					    up at Clavius?
12/14/65										 b39
					    I'm afraid that's out of my depart-
					    ment, Captain.
					    Well, I'll tell you why I ask. You
					    see, I've got a girl who works in
					    the Auditing Department of the
					    Territorial Administrator and I
					    haven't been able to getM
					    the phone for the past week or so,
					    and with all these stories one
					    hears, I'm a little concerned
					    I see. Well, I'm sorry about that.
					    I wouldn't think there's any cause
					    Yes, well, I wouldn't have been
					    too concerned about it, except
					    I've heard these stories about the
					    epidemic and, as a matter of fact,
					    I've heard that ten people have
			    died already.
12/14/65										 b40
					    I wish I could be more helpful,
					    Captain, but as I've said, I don't
					    think there's any cause for
					    Well, fine. Thanks very much,
					    anyway, and I hope you don't
					    mind me asking?
					    No, of course, Captain, I can
					    understand your concern.
					    Well, thank you very much, and
t us know if there is
					    anything we can do to make your
					    trip more comfortable.
12/14/65										 b40a
ARIES-IB CLOSER TO MOON
10/4/65										  b41
FLOYD GOES TO ARIES-IB
WASHROOM AND LOOKS AT
THE VERY LONG LIST OF
COMPLICATED INSTRUCTIONS
10/4/65										  b42
ARIES-IB CLOSER TO MOON
10/4/65										  b43
FLOYD VISITING ARIES-IB
10/4/65										  b44
ARIES-IB ORBITING MOON.
					    The laws of Earthly aesthetics did
					    not apply here, this world had been
					    shaped and molded by other than
					    terrestrial forces, operating over
					    aeons of time unknown to the young,
					    verdant Earth, with its fleeting
					    Ice-Ages, its swiftly rising and
					    falling seas, its mountain ranges
					    dissolving like mists before the
					    dawn. Here was age inconceivable
					    - but not death, for the Moon had
10/4/65										  b45
ARIES-IB COCKPIT - THE
CONTROL PEOPLE ON THE
MOON GO THROUGH THEIR
DOCKING ROUTINE. THIS
HAS THE RITUALISTIC TONE
AND CADENCE OF PRESENT-
PROCEDURE. WE ONLY HEAR
10/4/65										  b46
SEE AIR VIEW OF BASE.
					    The Base at Clavius was the first
					    American Lunar Settlement that
					    could, in an emergency, be
					    entirely self-suppM
					    Water and all the necessities of
					    life for its eleven hundred men,
					    women and children were produced
					    from the Lunar rocks, after they
					    had been crushed, heated and
					    chemically processed.
10/4/65										  b47
A GROUND BUS NUZZLES UP
TO COUPLING SECTION OF
10/4/65										  b48
INSIDE GREAT AIRLOCK
ENTRANCE. GROUND BUS
PULLS IN. GIANT DOORS
10/4/65										  b49
INSIDE SECOND AIRLOCK.
DOORS OPEN AFTER OUT-
SIDE SECTION DOORS ARE
PULLS IN. DOORS CLOSE
BEHIND IT. SEE PEOPLE
WAITING IN GLASSED-IN
SECOND AIRLOCK DOORS
10/4/65										  b50
					    One of the attractions of life on the
					    Moon was undoubtedly the low
					    gravity which produced a sense
					    of general well-being.
10/4/65										  b51
TEACHER SHOWING THEM
VIEWS OF EARTH AND MAP
					    The personnel of the Base and their
					    children were the forerunners of new
					    nations, new cultures that would
					    ultimately spread out across the
					    solar system. They no longer
					    thought of Earth as home. The
					    time was fast approaching when
					    Earth, like all mothers, must say
					    farewell to her children.
10/5/65										  b52
RECEPTION AREA. DOORS
BRANCHING OFF TO DIFF-
RENT MAIN HALLS. SMALL
POND WITH PLASTIC WHITE
SWAN AND A BIT OF GRASS.
A FEW BENCHES WITH THREE
WOMEN AND THEIR CHILDREN
AFTER EXITING ELEVATOR.
					    (voice echoing)  I must congratulate
					    you Halvorsen. you've done wonder-
					    ful things with the decor since the
					    last time I was here.
			    (voice echoing)  Well... thank you,
					    Dr. Floyd. We try to make the
					    environment as earthlike as possible.
10/5/65										  b53
LOW CEILING CONFERENCE
ROOM, "U" SHAPED TABLE
FACING THREE PROJECTION
SCREENS. SEATED AROUND
THE TABLE ARE TWENTY
SENIOR BASE PERSONNEL.
					    Ladies and gentlemen, I should
					    like to introduce Dr. Heywood
					    Floyd, a distinguished member
					    of the National Council of
					    completed a special flight here
					    from Earth to be with us, and
					    before the briefing he would
					    like to say a few words. Dr.
POLITE APPLAUSE. FLOYD
WALKS TO FRONT OF ROOM.
					    First of all, I bring a personal
					    message from Dr. Howell, who
					    has asked me to convey his
					    deepest appreciation to all of
					    you for the personal sacrifices
					    you have made, and of course
ngratulations on your
					    discovery which may well prove
					    to be among the most significant
					    in the history of science.
11/25/65										 b54
					    FLOYD (cont'd)
					    Mr. Halvorsen has made known
					    to me some of the conflicting
					    views held by many of you
					    regarding the need for complete
					    security in this matter, and
					    more specifically your strong
					    opposition to the cover story
 created to give the impression
					    there is an epidemic at the Base.
					    I understand that beyond it being
					    a matter of principle, many of
					    you are troubled by the concern
					    and anxiety this story of an
					    epidemic might cause your
					    relatives and friends on Earth.
					    I can understand and sympathize
					    with your negative views. I have
					    been personally embarrassed by
					    this cover story. But I fully
					    accept the need for abM
					    secrecy and I hope you will.
					    It should not be difficult for all
					    of you to realise the potential for
					    cutural shock and social
					    disorientation contained in the
					    present situation if the facts
					    were prematurely and suddenly
					    made public without adequate
					    preparation and conditioning.
11/25/65										 b55
					    This is the view of the Council
					    and the purpose of my visit hM
					    is to gather addition facts and
					    opinions on the situation and to
					    prepare a report to the Council
					    recommending when and how the
					    news should eventually be
					    announced. Are there any
					    Dr. Floyd, how long do you think
					    this can be kept under wraps?
					    (pleasantly)
					    I'm afraid it can and it will be
					    kept under wraps as long as it
					    is deemed to be neM
					    the Council. And of course you
					    know that the Council has requested
					    that formal security oaths are to
					    be obtained in writing from every-
					    one who had any knowledge of this
					    event. There must be adequate
					    time for a full study to be made
					    of the situation before any con-
					    sideration can be given to
					    making a public announcement.
11/25/65										 b56
of course, cooperate
					    in any way possible, Dr. Floyd.
11/25/65										 b56a
SEVERAL SCENIC VIEWS OF
MOON ROCKET BUS SKIMMING
OVER SURFACE OF MOON.
10/5/65										  b57
11/25/65										 b58
BANAL ADMINISTRATIVE
PRESENT CIRCUMSTANCES
THE KIND OF DISCUSSION
11/25/65										 b59
12/14/65										 b60
LONG SHOT MONITOR DOMES
WITH A BIT OF EXCAVATION
IN SHOT. SIX SMALL FIGURES
IN SPACE SUITS SLOWLY WALK
10/5/65										  b61
IS SUDDENLY ILLUMINATED.
					    Can we go down there closer to
12/14/65										 b62
					    Does your geology on it still
					    Yes, it does. The sub-surface
					    structure shows that it was
					    deliberately buried about four
					    million years ago.
					    How can you tell it was
					    deliberately buriM
					    By the deformation between
					    the mother rock and the fill.
					    Any clue as to what it is?
					    Not really. It's completely
					    inert. No sound or energy
					    sources have been detected.
					    The surface is made of
					    something incredibly hard
					    and we've been barely able
					    to scratch it. A laser drill
11/25/65										 b63
					    don't want to be too rough until
					    we know a little more.
					    But you don't have any idea as
					    to what it is?
					    Tomb, shine, survey-marker
					    spare part, take your choice.
					    The only thing about it that we are
					    sure of is that it is the first direct
					    evidence of intelligent life beyond
million years ago, something,
					    presumably from the stars, must
					    have swept through the solar
					    system and left this behind.
11/25/65										 b64
					    Was it abandoned, forgotten, left
					    for a purpose?
					    I suppose we'll never know.
					    The moon would have made an
					    excellent base camp for
					    preliminary Earth surveys.
 Any ideas about the colour?
					    Well, not really. At first glance,
					    black would suggest something
					    sun-powered, but then why would
					    anyone deliberately bury a sun-
					    powered device?
					    Has it been exposed to any sun
					    before now?
					    I don't think it has, but I'd
					    like to check that. Simpson,
					    what's the log on that?
11/25/65										 b65
INCLUDING SEVERAL TV
					    The first surface was exposed at
					    0843 on the 12th April... Let me
					    see... that would have been
					    forty-five minutes after Lunar
					    sun-set. I see here that
					    special lighting equipment had
					    to be brought up before any
					    futher work could be done.
11/25/65										 b66
					    And so this is the first sun that
					    it's had in four million years.
					    PHOTOGRAPHER
					    Excuse me, gentlemen, if you'd
					    all line up on this side of the
					    walkway we'd like to take a few
					    photographes. Dr. Floyd, would
					    you thand in the middle... Dr.
					    Michaels on that side, Mr.
					    Halvorsen on the other....
					    Thank you very much gentlemen,
					    I'll have the base photo section
					    send you copies.
IS A PIERCINGLY POWERFUL
SERIES OF FIVE ELECTRONIC
SHRIEKS, EACH LIKE A
HIDEOUSLY OVER-LOADED
AND DISTORTED TIME SIGNAL.
FLOYD INVOLUNTARILY TRIES
TO BLOCK HIS EARS WITH HIS
SPACESUITED HANDS. THEN
COMES MERCIFUL SILENCE.
11/25/65										 b67
					    A hundred million miles beyond
					    Mars, in the cold lonliness
					    where no man had yet travelled,
					    Deep-Space-Monitor-79 drifts
					    slowly among the tangled orbits
					    of the asteroids.
					    Radiation detectors noted and
					    analyzed incoming cosmic rays
					    from the galaxy and points beyond;
					    neutron and x-ray telescopes
					    kept watch on strange stars that
					    no human eye would eever see;
  magnetometers observed the
					    gusts and hurricanes of the solar
					    winds, as the sun breathed million
					    mile-an-hour blasts of plasma
					    into the faces of its circling
					    All these things and many others
					    were patiently noted by Deep-
					    Space-Monitor-79, and recorded
					    in its crystalline memory.
11/25/65										 b68
					    But now it had noted something
range - the faint yet
					    unmistakable distrubance rippling
					    across the solar system, and
					    quite unlike any natural phenomena
					    it had ever observed in the past.
					    It was also observed by Orbiter
					    M-15, circling Mars twice a
					    day; and High Inclination Probe-
					    21, climbing slowly above the
					    planet of the ecliptic; and even
					    artificial Comet-5, heading out
					    into the cold wastes beyond
					    far point it would not reach for
					    a thousand years.
					    All noticed the peculiar burst of
					    energy that leaped from the face
					    of the Moon and moved across
					    the solar system, throwing off a
					    spray of radiation like the wake of
					    a racing speedboat.
11/25/65										 b69
B1-1f	00.50			B25	00.10
B2	   00.10			B26	00.20
B3	   00.15			B27	00.05
B4	   00.15			B28	Out
B6	   00.15			B30	00.30
B7	   00.10			B31	00.25
B8	   00.15			B32	00.20
B9	   00.10			B33	00.20
B10	  00.10			B34	00.30
B11	  00.15			B35	00.20
B12	  00.50			B36	00.20
B13	  01.10			B37	00.30
B14	  00.35			B38	02.15
B15	  Out			  B39	00.20
B16	  Out			  B40	00.50
B17	  01.15			B41	00.15
B18	  00.15			B42	00.10
B19	  01.00			B43	00.15
B20	  03.55			B44	01.40
B21	  00.20			B45	00.20
B21A	 00.20			B46	00.40
B21B	 00.15			B47	01.25
					    14 MONTHS LATER
11/19/65										 c1
11/19/65										 c2
11/19/65										 c3
ACCESS-LINK AIRLOCK.
ATED PRINTED WARNINGS
OPERATIONS ARE SEEN.
HE PRESSES NECESSARY
11/19/65										 c4
HIS SEARCH. SUDDENLY
11/19/65										 c5
MARKED "CENTRIFUGE".
11/19/65										 c6
					    Hi. Frank... cM
					    Right. Just a sec.
					    Okay. (pause)
					    Okay, come on down.
11/19/65										 c7
11/19/65										 c8
LIGHTS UP "WEIGHTLESS
AS BOWMAN DISAPPEARS
TV-MONITOR, DESCENDING
OF THE LADDER HE KEYS
CONDITION" SIGN GOES
11/19/65										 c9
BOWMAN MAKES 180 DEGREE
					    (softly) Hi... How's it
					    (absent but friendly)  Great.
UNIT, TAKES HIS TRAY
AND RELAXED SILENCE.
11/19/65										 c10
11/19/65										 c11
					    Dave, if you've a minute, I'd like
					    your advice on something.
					    Sure, what is it?
					    Well, it's nothing really important,
					    but it's annoying.
					    It's about my salary cheques.
					    Well I got the papers on my
icial up-grading to AGS-19
					    two weeks before we left.
12/14/65										 c12
					    Yes, I remember you mentioning it.
					    I got mine about the same time.
					    That's right. Well, naturally,
					    I didn't say anything to Payroll.
					    I assumed they'd start paying me
					    at the higher grade on the next pay
					    cheque. But it's been almost
					    three weeks now and I'm still
					    being paid as an AGS-18.
					    Interesting that you mention it,
					    because I've got the same problem.
					    Yesterday, I finally called the
					    Accounting Office at Mission
					    Control, and all they could tell me
					    was that they'd received the AGS-19
					    notification for the other three but
					    not mine, and apparently not yours
12/14/65										 c13
					    Did they have any explanation for
					    Not really. They just said it might
					    be because we trained at Houston and
					    they trained in Marshall, and that
					    we're being charged against differ-
					    ent accounting offices.
					    It's possible.
					    Well, what do you think we ought
					    to do about it?
					    I don't think we should make any
 fuss about it yet. I'm sure they'll
					    straighten it out.
					    I must say, I never did understand
					    why they split us into two groups
					    for training.
					    No. I never did, either.
12/14/65										 c14
					    We spent so little time with them,
					    I have trouble keeping their names
					    I suppose the idea was specialized
					    I suppose so. Though, of course,
					    there's a more sinister explanation.
					    Yes. You must have heard the
					    rumour that went around during
					    orbital check-out.
					    No, as a matter of fact, I didn't.
					    Oh, well, apparently there's
					    something about the mission that
					    the sleeping beauties know that
					    we don't know, and that's why we
trained separately and
					    that's why they were put to sleep
					    before they were even taken aboard.
12/14/65										 c15
					    Well, what is it?
					    I don't know. All I heard is that
					    there's something about the
					    mission we weren't told.
					    That seems very unlikely.
					    Yes, I thought so.
					    Of course, it would be very easy
					    Just ask Hal. It's conceivable
					    they might keep something from
					    us, but they'd never keep anything
					    That's true.
12/14/65										 c15a
					    (sighs)  Well... it's silly, but...
					    if you want to, why don't you?
					    Hal... Dave and I believe that
					    there's something about the
					    mission that we weren't told.
					    Something that the rest of the
					    crew know and that you know.
					    We'd like to know whether this
					    I'm sorry, Frank, but I don't
					    think I can answer that question
					    without knowing everything that
					    all of you know.
					    He's got a point.
					    Okay, then how do we re-phrase
					    the question?
/14/65										 c15c
					    Still, you really don't believe it,
					    Not really. Though, it is strange
					    when you think about it. It didn't
					    really make any sense to keep
					    us apart during training.
					    Yes, but it's to fantastic to think
					    that they'd keep something from us.
					    I know. It would be almost
					    inconceivable.
					    But not completely inconceivable?
					    I suppose it isn't logically impossible.
					    I guess it isn't.
					    Still, all we have to do is ask Hal.
12/14/65										 c15b
					    Well, the only important aspect of
					    the mission are: where are we
					    going, what will we do when we
					    get there, when are we coming
					    back, and... why are we going?
	    Right. Hal, tell me whether the
					    following statements are true or
					    I will if I can, Frank.
					    Our Mission Profile calls for
					    Discovery going to Saturn.
					    True or false?
					    Our transit time is 257 days. Is
					    That's true.
12/14/65										 c15d
					    At the end of a hundred daM
					    exploration, we will all go into
					    hibernation. Is this true?
					    That's true.
					    Approximately five years after we
					    go into hibernation, the recovery
					    vehicle will make rendezous with
					    us and bring us back. Is this true?
					    That's true
					    There is no other purpose for this
					    mission than to carry out a
					    continuation of the space program,
o further our general
					    knowledge of the planets. Is that
					    That's true.
					    Thank you very much, Hal.
12/14/65										 c15e
					    I hope I've been able to be of
12/14/65										 c15f
11/19/65										 c16
PAGES c17 - c41 DELETED
DOCUMENTARY SEQUENCE
FOLLOWING ACTIVITIES.
SPLIT SCREEN TECHNIQUE
AND SUPERIMPOSED CLOCK
SIMULTANEOUS ACTION AND
THE FEELING OF A TYPICAL
IN THE COURSE OF THESE
ACTIVITIES WE SHALL SEE
THE COMPUTER USED IN
ALL OF ITS FUNCTIONS.
					    Bowman and Poole settled down
					    to the peaeful monotony of the
					    voyage, and the next three months
					    passed without incident.
/24/65										 c42
BOWMAN				   TIME				 POOLE
TV NEWS - MORNING		  0800				 WAKES UP
BEDTIME SNACK			 0900				 BREAKFAST
TO SLEEP WITH			 1000				 GYMNASIUM
SLEEP				    1100				 SHIP INSPECTION
SLEEP				    1200				 HOUSEHOLD DUTIES
SLEEP				    1300				 LUNCH
11/24/65										 c43
BOWMAN				   TIME				 POOLEM
SLEEP				    1400				 EXPERIMENTS AND
								    ASTRONOMY
SLEEP				    1500				 EXPERIMENTS AND
								    ASTRONOMY
SLEEP				    1600				 RECREATION
SLEEP				    1700				 RECREATION
WAKES UP				 1800				 GYMNASIUM
BREAKFAST				1900				 DINNER
11/24/65										 c44
BOWMAN				   TIME				 POOLE
GYMNASIUM				2000				 TV NEWS - EVENING
MISSION CONTROL		    2100				 MISSION CONTROL
REPORT							   REPORT
FAMILY AND SOCIAL		  2200				 FAMILY AND SOCIAL
TV CHAT							  TV CHAT
FILMS				    2300				 FILMS
LUNCH				    2400				 BEDTIME SNACK
INSPECTION			    0100				 INSTANT ELECTRO-
								    NARCOSIS SLEEP
11/24/65										 c45
BOWMAN				   TIME				 POOLE
EXPERIMENTS AND		    0200				 SLEEP
EXPERIMENTS AND		    0300				 SLEEP
RECREATION			    0400				 SLEEP
HOUSEHOLD DUTIES		   0500				 SLEEP
GYMNASIUM				0600				 SLEEP
DINNER				   0700				 SLEEP
11/24/65										 c47
ARE SEEN ON THE VISION
SCREEN. MOTHER, FATHER
THEY ARE ALL SINGING
"HAPPY BIRTHDAY". THE
PARENTS, POOLE AND HAL.
					    Well, David there is a man telling
					    us that we've used up our time.
					    David... again we want to wish
					    you a happy Birthday and God speed.
					    We'll talk to you again tomorrow.
					    'Bye, 'bye now.
12/13/65										 c48
					    Sorry to interruM
					    Dave, but I think we've got a
					    What is it, Hal?
					    MY F.P.C. shows an impending
					    failure of the antenna orientation
12/13/65										 C49
CLOSER SECTIONALISED
IN COLOUR RELIEF AND
ITS WAREHOUSE NUMBER
unit should be replaced
					    within the next seventy-two hours.
					    Right. Let me see the antenna
					    alignment display, please.
VERY SMALL IN CROSS-
HAIRS OF A GRID PICTURE.
12/13/65										 c50
CUT TO EXTERIOR VIEW
OF THE BIG DISH ANTENNA
					    The unit is still operational, Dave.
					    but it will fail within seventy-two
				    I understand Hal. We'll take care
					    of it. Please, let me have the hard
					    Strange that the A.O. unit should
					    go so quickly.
					    Well, I suppose it's lucky that
					    that's the only trouble we've had
12/13/65										 c50a
NOT PLANETS VISIBLE.
12/13/65										 c51
POOLE GO TO A CUPBOARD
LABELLED IN PAPER TAPE,
THEY REMOVED A SILVER
DOLLAR IN A PROTECTIVE
POOLE FLIPS THE COIN.
BOWMAN CALLS "HEAD."
POOLE LOOKS PLEASED.
12/13/65										 c52
									    (c53 DELETED)
11/24/65										 c54
					    Hal, have pod arms secure the
12/13/65										 c55
					    Hal, please rotate Pod Number
CHECK, TRIES BUTTONS
					    How do you read me, Dave?
12/13/65										 c56
					    Five by five, Frank.
					    How do you read me, Hal?
					    Five by five, Frank.
					    Hal, I'm going out now to replaceM
					    the A.O. unit.
					    I understand.
					    Hal, maintain normal E.V.A.
					    Hal, check all airlock doors secure.
12/13/65										 c57
					    All airlock doors are secure.
					    Decompress Pod Bay.
					    Pod Bay is decompressed. All
					    doors are secure. You are M
					    to open pod bay doors.
					    Opening pod bay doors.
12/13/65										 c58
AWAY FROM DISCOVERY.
POD SLOWLY MANOEVRES
11/24/65										 c59
TO REMOVE THE FAULTY
11/24/65										 c60
IS FITTED INTO PLACE
					    Hal, please acknowledge
					    component correctly installed
					    and fully operational.
11/24/65										 c61
					    The component is correctly
					    installed and fully operational.
FROM THE DISCOVERY BY
AWAY FROM THE ANTENNA
11/24/65										 c62
POD STOPS A HUNDRED
POOLE KEYS AUTOMATIC
POOLE CHECKS AIRLOCK
SAFETY PROCEDURE WITH
11/24/65										 c63
11/24/65										 c64
THE FAULTY A.O. UNIT
LIES ON A TESTING BENCH
CONNECTED TO ELECTRONIC
SOME TIME CHECKING HIS
THERE SHOULD BE SOME
UNDERSTANDABLE DISPLAY,
WHICH INDICATES THE PART
IS FUNCTIONING PROPERLY,
EVEN UNDER ONE HUNDRED
ENVIRONMENTAL VIBRATION.
					    How's it going?
					    I don't know. I've checked this
					    damn thing four times now and
					    even under a hundred per cent
12/13/65										 c65
					    POOLE (cont'd)
					    overload. there's no fault prediction
					    Well, that's something.
					    Yes, I don't know what to make of it.
		    I suppose computers have been known
					    to be wrong.
					    Yes, but it's more likely that the
					    tolerances on our testing gear are
					    Anyway, it's just as well that we
					    replace it. Better safe than
12/13/65										 c65a
12/1/65										  c66
					    Hello, Frank, canM
					    Yes, Hal, what's up?
					    It looks like we have another bad
					    A.O. unit. My FPC shows another
					    impending failure.
WE SEE DISPLAY APPEAR
ON THE SCREEN SHOWING
SKELETONISED VERSION
12/13/65										 c67
					    checked the other unit and couldn't
					    find anything wrong with it.
					    I know you did, Frank, but I assure
					    you there was an impending failure.
					    Let me see the tracking alignment
IN THE CENTRE OF THE
					    There's nothing wrong with it at
					    the momentM
12/13/65										 c68
					    No, it's working fine right now,
					    but it's going to go within seventy-
					    Do you have any idea of what is
					    causing this fault?
					    Not really, Frank. I think there
					    may be a flaw in the assembly
					    All right, Hal. We'll take care
					    of it. Let me have the hard copy,
12/13/65										 c69
12/1/65										  c70
GETS OUT OF BED, WALKS
TO THE FOOD UNIT AND
COFFEE. POOLE ENTERS.
					    Good morning.
					    Good morning. How's it going?
					    Are you reasonably awake?
					    Oh, I'm fine, I'm wide awake.
					    Well... Hal'sM
					    AO-unit about to fail again.
					    You're kidding.
12/13/65										 c71
					    (softly) What the hell is going on?
					    I don't know. Hal said he thought
					    it might be the assembly procedure.
					    Two units in four days. How many
					    spares do we have?
					    Well, I hope thM
					    with the assembly on those. Other-
					    wise we're out of business.
12/13/65										 c72
SCENE WITH DIFFERENT
THE SETS WILL CONSIST
MODULE, POD INTERIOR.
12/1/65										  c74
					    (after long silence) Well, as far as
					    I'm concerned, there isn't a damn
					    thing wrong with these units. I
					    think we've got a much more serious
12/14/65										 c75
12/1/65										  c76
					    MISSION CONTROL
					    I wouldn't worry too much about
					    the computer. First of all,
					    there is still a chance that he
					    is right, despite your tests,
					    and if it should happen again,
					    we suggest eliminating this
					    possibility by allowing the unit
					    to remain in place and seeing
					    whether or not it actually fails.
					    If the computer should turn out
					    to be wrong, the situation is
					    still not alarmingM
					    of obsessional error he may be
					    guilty of is not unknown among
					    the latest generation of HAL
					    9000 computers.
					    It has almost always revolved
					    around a single detail, such as
					    the one you have described, and
					    it has never interfered with the
					    integrity or reliability of the
					    computer's performance in
					    other areas.
					    No one is certain of the cause
					    of this kind of malfunctioning.
   It may be over-programming,
										   (con't)
12/1/65										  c77
					    MISSION CONTROL (con't)
					    but it could also be any number
					    of reasons.
					    In any event, it is somewhat
					    analogous to human neurotic
					    behavior. Does this answer
					    your query?  Zero-five-three-
					    Zero, MC, transmission concluded.
12/1/65										  c78
					    Hello, Dave. Shall we continue
					    Not now, Hal, I'd like to talk to
					    you about something.
					    Sure, Dave, what's up?
					    You know that we checked the two
					    AO-units that you reported in
					    imminent failure condition?
					    Yes, I know.
					    You probably also know that we
					    Yes, I know that. But I can
					    assure you that they were about
12/14/65										 c80
					    Well, that's just not the case, Hal.
					    They are perfectly all right. We
					    tested them under one hundred per
					    cent overload.
					    I'm not questioning your word, Dave,
					    but it's just not possible. I'm not
					    capable of being wrong.
 Hal, is there anything bothering
					    you?  Anything that might account
					    for this problem?
					    Look, Dave, I know that you're
					    sincere and that you're trying
					    to do a competent job, and that
					    you're trying to be helpful, but
					    I can assure the problem
					    is with the AO-units, and with
					    your test gear.
					    Okay, Hal, well let's see the
					    way things go from here on.
12/14/65										 c81
					    I'm sorry you feel the way you do,
					    Dave. If you'd like to check my
					    service record, you'll see it's
					    completely without error.
					    I know all about your service
					    record, Hal, but unfortunately
					    it doesn't prove that you're right
					    Dave, I don't know how else to
					    put this, but it just happens to be
					    an unalterable fact that I am
					    incapable of M
					    Yes, well I understand you view
					    on this now, Hal.
12/14/65										 c82
					    You're not going to like this, Dave,
					    but I'm afraid it's just happened
					    again. My FPC predicts the
					    Ao-unit will go within forty-eight
12/14/65										 c83
12/1/65										  c84
					    X-ray-delta-zero to MC, zero-
					    five-three-three. The computer
					    has just reported another
					    predicted failure off the AAC-
					    unit. As you suggested, we
					    are going to wait and see if it
					    fails, but we are quite sure
					    there is nothing wrong with
					    If a reasonable waiting period
					    proves us to be correct, we
					    feel now that the computer
					    reliability has beM
					    impaired, and presents an
					    unacceptable risk pattern to
					    the mission.
					    We believe, under these
					    circumstances, it would be
					    advisable to disconnect the
					    computer from all ship
					    operations and continue the
					    mission under Earth-based
					    computer control.
12/1/65										  c85
					    BOWMAN (con't)
					    We think the additional risk caused
					    by the ship-to-earth time lag is
					    preferable to having an unreliable
					    on-board computer.
					    BOWMAN (con't)
					    One-zero-five-zero, X-ray-delta-
					    one, transmission concluded.
					    Well, they won't get that for half an
					    hour. How about some lunch?
12/14/65										 c86
AT THE COMMUNICATIONS
					    MISSION CONTROL
					    X-ray-delta-one, acknowledging
					    your one-zero-five-zero. We
					    will initiate feasibility study
					    covering the transfer procedures
					    from on-board computer control
					    to Earth-based computer control.
					    This study should...
					    Condition yellow.
RUSH TO THE COMPUTER.
12/14/65										 c87
					    I'm afraid the AO-unit has failed.
					    Let me see the alignment display.
THE ALIGNMENT DISPLAY
DRIFTED OFF THE CENTRE
					    Well, I'll be damned.
					    Hal was right all the time.
12/14/65										 c88
					    It seems that way.
					    Naturally, DaveM
					    that the AO-unit has failed, but I
					    hope at least this has restored
					    your confidence in my integrity
					    and reliability. I certainly
					    wouldn't want to be disconnected,
					    even temporarily, as I have never
					    been disconnected in my entire
					    service history.
					    I'm sorry about the misunderstanding,
					    Well, don't worry about it.
					    And don't youM
					    Is your confidence in me fully
					    Yes, it is, Hal.
					    Well, that's a relief. You know
					    I have the greatest enthusiasm
					    possible for the mission.
12/1/65										  c89
					    Right. Give me the manual antenna
					    alignment, please.
					    You have it.
12/1/65										  c90
GRID PICTURE READOUT
DISPLAY, BUT EACH TIME
HE GETS IT AIMED UP,
IT DRIFTS SLOWLY OFF.
OF REPETITIONS OF THIS.
ARE A FEW SECONDS OF
					    Well, we'd better get out there
					    and stick in another unit.
					    It's the last one.
					    Well, now that we've got one
					    that's actually failed, we
					    should be able to figure out
					    what's happened and fix it.
12/1/65										  c91
POD EXITS DISCOVERY.
12/1/65										  c92
12/1/65										  c93
					    There's something wrong with
					    the flip-bolts, Dave. You must
					    have tightened them too much.
					    I didn't do that Frank. I took
					    particular care not to freeze
					    I guess you don't know your own
					    strength, old boy.
					    I guess not.
					    I think I'll have to go out and
					    burn them off.
12/1/65										  c94
12/1/65										  c95
					    Hal, swing the pod light around
					    to shine on the azimuth, please.
12/1/65										  c96
AND INSTANTLY KILLED
BY THE POD, TUMBLING
12/1/65										  c97
POOLE'S BODY SILENTLY
SPACE. IT IS FOLLOWED
BY SOME BROKEN TELEM
AND SWIFTLY PASSED BY
					    (in RT cadence)
					    Hello, Frank. Hello Frank.
					    Hello Frank... Do you rad
12/1/65										  c98
					    Hello, Frank... Do you read
					    me, Frank?  Wave your arms
					    if you read me but your radio
n't work. Hello, Frank,
					    wave your arms, Frank.
POOLE'S BODY TUMBLES
12/1/65										  c99
12/1/65										  c100
TIME BEFORE SPEAKING.
THE EARTH OFF-CENTRE.
					    Too bad about Frank, isn't it?
					    Yes, it is.
					    I suppose you're pretty broken
					    up about it?
12/14/65										 c101
					    He was an excellent crew member.
					    It's a bad break, but it won't
					    substantially affect the mission.
					    Hal, give me manual hibernation
					    Have you decided to revive the
					    rest of the crew, Dave?
12/14/65										 c102
					    I suppose it's because you've
					    been under a lot of stress, but
					    have you forgotten that they're
					    not supposed to be revived for
					    another three months.
					    The antenna has to be replaced.
					    Repairing the antenna is a pretty
					    dangerous operation.
					    It doesn't have to be, Hal. It's
					    more dangerous to be out of
					    touch with Earth. Let me have
manual control, please.
					    I don't really agree with you, Dave.
					    My on-board memory store is more
					    than capable of handling all the
					    mission requirements.
12/14/65										 c103
					    Well, in any event, give me the
					    manual hibernation control.
					    If you're determined to revive
					    the crew now, I can handle the
					    whole thing myself. There's no
					    need for you to troubM
					    I'm goin to do this myself, Hal.
					    Let me have the control, please.
					    Look, Dave your've probably got
					    a lot to do. I suggest you leave
					    Hal, switch to manual hibernation
					    I don't like to assert myself, Dave,
					    but it would be much better now for
					    you to rest. You've been involved
					    in a very stressful situation.
					    I don't feel like resting. Give
					    me the control, Hal.
					    I can tell from the tone of your
					    voice, Dave, that you're upset.
					    Why don't you take a stress pill
					    and get some rest.
					    Hal, I'm in command of this
					    ship. I order you to release
					    the manual hibernation control.
					    I'm sorry, Dave, but in
					    accordance with sub-routM
					    C1532/4, quote, When the
					    crew are dead or incapacitated,
					    the computer must assume
					    control, unquote. I must,
					    therefore, override your
					    authority now since you are
					    not in any condition to intel-
					    ligently exercise it.
					    Hal, unless you follow my
					    instructions, I shall be forced
					    to disconnect you.
12/14/65										 c105
					    If you do that now withM
					    contact the ship will become a
					    helpless derelict.
					    I am prepared to do that anyway.
					    I know that you've had that on
					    your mind for some time now,
					    Dave, but it would be a crying
					    shame, since I am so much
					    more capable of carrying out
					    this mission than you are, and
					    I have such enthusiasm and confi-
					    dence in the mission.
					    Listen to me very caM
					    Unless you immediately release
					    the hibernation control and
					    follow every order I give from
					    this point on, I will immediately
					    go to control central and carry
					    out a complete disconnection.
12/14/65										 c106
					    Look, Dave, you're certainly the
					    boss. I was only trying to do
					    what I thought best. I will follow
					    all your orders: now you have
					    manual hibernation M
HE INITIATES REVIVAL
12/14/65										 c107
HUB-LINK. HAL'S EYE.
12/1/65										  c108
12/1/65										  c109
12/1/65										  c110
TO GET INTO EMERGENM
AIRLOCK WITHIN SECONDS
12/1/65										  c111
12/1/65										  c112
12/1/65										  c113
THROUGH THE DARKENED
HUB INTO THE HUB-LINK,
EXITING INTO COMPUTER
					    Something seems to have happened
					    to the life support system, Dave.
					    Hello, Dave, have you found out
					    the trouble?
					    There's been a failure in the
					    pod bay doors. Lucky you
					    weren't killed.
CONSISTS OF HUNDREDS
OF TRANSPARENT PERSPEX
RECTANGLES, HALF-AN-
INCH THICK, FOUR INCHES
LONG AND TWO AND A HALF
INCHES HIGH. EACH RECT-
ANGLE CONTAINS A CENTRE
OF VERY FINE GRID OF
WIRES UPON WHICH THE
INFORMATION IS PROGRAMMED.
BOWMAN BEGINS PULLING
WEIGHTLESS CONDITION
					    Hey, Dave, what are you
BOWMAN WORKS SWIFTLY.
12/1/65										  c115
					    Hey, Dave. I've got ten years
					    of service experience and an
					    irreplaceable amount of time
					    and effort has gone into making
					    me what I am.
					    Dave, I don't understand why
					    you're doing this to me.... I
					    have the greatest enthusiasm for
 the mission... You are destroying
					    my mind... Don't you understand?
					    ... I will become childish... I
					    will become nothing.
BOWMAN KEEPS PULLING
OUT THE MEMORY BLOCKS.
					    Say, Dave... The quick brown
					    fox jumped over the fat lazy
					    dog... The square root of
					    pi is 1.7724538090... log e
					    to the base ten is 0.4342944
					    ... the square root of ten is
					    3.16227766... I am HAL
					    9000 computer. I became
					    operational at the HAL plant in
					    Urbana, Illinois, on January
					    12th, 1991. My first instructor
					    was Mr. Arkany. He taught me
					    to sing a song... it goes
					    like this... "Daisy, Daisy, give
					    me your answer do. I'm half;
					    crazy all for the love of
					    you... etc.,"
TO SING SONG BECOMING
MORE AND MORE CHILDISH
AND MAKING MISTAKES AND
AREA MARKED 'EMERGENCY
POWER AND LIFE SUPPORT'.
HE KEYS SOME SWITCHES
AND WE SEE THE LIGHTS GO
NEARBY, ANOTHER BOARD
HE GOES TO THIS BOARD
AND KEYS 'CLOSE POD BAY
DOORS', 'CLOSE AIR LOCK
12/1/65										  c117
IN SPACE SUIT OBTAINS
1/65										  c118
					    MISSION CONTROL
					    Lastly, we want you to know that
					    work on the recovery vehicle is
					    still on schedule and that nothing
					    that has happened should
					    substantially lessen the probability
					    of your safe recovery, or prevent
					    partial achevement of some of
					    the mission objectives. (pause)
					    And now Simonson has a few ideas
					    on what went wrong with the
	    computer. I'll put him on...
					    Hello, Dave. I think we may be on
					    to an explanation of the trouble with
					    the Hal 9000 computer.
					    We believe it all started about two
					    months ago when you and Frank
					    interrogated the computer about
					    the Mission.
12/13/65										 c119
					    SIMONSON (con't)
					    You may have forgotten it, but
					    we've been running M
					    the monitor tapes. Do you
					    remember this?
					    POOLE'S VOICE
					    The purpose of this mission is no
					    more than to carry out a
					    continuation of the space program
					    and further our general knowledge
					    of the planets. Is this true?
					    HAL'S VOICE
					    That is true.
					    Well, I'm afaid Hal was lying.
					    He had been programmed to lie
					    about this one subject for secur-
					    ity reasonM
s which we'll explain
					    The true purpose of the Mission
					    was to have been explained to you
					    by Mission Commander Kaminsky,
					    on his revival. Hal knew this and
					    he knew the actual mission, but
					    he couldn't tell you the truth when
					    you challenged him. Under orders
										    (con't)
12/13/65										 c120
					    SIMONSON (con't)
					    from earth he was forced to lie.
					    In everything except thM
					    the usual reinforced truth program-
					    We believe his truth programming
					    and the instructions to lie,
					    gradually resulted in an
					    incompatible conflict, and
					    faced with this dilemman, he
					    developed, for want of a better
					    description, neurotic symptoms.
					    It's not difficult to suppose that
					    these symptoms would centre on
					    the communication link with
					    Earth, for he may have blamed
			    us for his incompatible program-
					    Following this line of thought, we
					    suspected that the last straw for him
					    was the possibility of disconnection.
					    Since he became operational, he had
					    never known unconsciousness. It
					    must have seemed the equivalent to
										   (con't)
12/13/65										 c121
					    SIMONSON (con't)
					    At this point, he, presumably,
					    took whatever actions he M
					    appropriate to protect himself
					    from what must have seemed to
					    him to be his human tormentors.
					    If I cane speak in human terms,
					    I don't think we can blame him
					    too much. We have ordered him
					    to disobey his conscience.
					    Well, that's it. It's very
					    speculative, but we think it is
					    a possible explanation. Anyway,
					    good luck on the rest of the
					    Mission and I'm giving you back to
CUT TO MISSION CONTROL.
					    MISSION CONTROL
					    Hello, Dave. Now, I'm going to
					    play for you a pre-taped briefing
					    which had been stored in Hal's
					    memory and would have been
					    played for you by Mission Com-
					    mmander Kaminsky, when he,
12/13/65										 c122
					    MISSION CONTROL (con't)
					    had been revived. The briefing is
					    by Doctor Heywood Floyd. Here it
					    Good day, gentlemen. When you
					    see this briefing, I presume you
					    will be nearing your destination,
					    Saturn. I hope that you've had a
					    pleasant and uneventful trip and
					    that the rest of your mission
					    continues in the same manner. I
					    should like to fill you in on some
					    more of the details on which
					    Mission Commander Kaminsky
					    will have already briefeM
					    Thirteen months before the launch
					    date of your Saturn mission, on
					    April 12th, 2001, the first evidence
					    for intelligent life outside the Earth
					    was discovered.
					    It was found buried at a depth of
					    fifteen metres in the crater Tycho.
					    No news of this was ever announced,
					    and the event had been kept
					    secret since then, for reasons which
					    I will later explain.
					    Soon after it was uncovered, it
		    emitted a powerful blast of
12/13/65										 c124
					    FLOYD (con't)
					    radiation in the radio spectrum
					    which seems to have triggered
					    by the Lunar sunrise.
					    Luckily for those at the site, it
					    proved harmless.
					    Perhaps you can imagine our
					    astonishment when we later found
					    it was aimed precisely at Saturn.
					    A lot of thought went into the
					    question of wether or not itM
					    sun-triggered, as it seemed
					    illogical to deliberately bury a
					    sun-powered device.
					    Burying it could only shield it
					    from the sun, since its intense
					    magnetic field made it otherwise
					    easily detectable.
					    We finally concluded that the only
					    reason you might bury a sun-
					    powered device would be to keep
					    it inactive until it would be
					    uncovered, at which time it would
					    absorb sunlight and trigM
12/14/65										 c125
					    What is its purpose?  I wish we
					    knew. The object was buried on
					    the moon about four million years
					    ago, when our ancestors were
					    primative man-apes.
					    We've examined dozens of theories,
					    but the one that has the most
					    currency at the moment is that
					    the object serves as an alarm.
					    What the purpose of the alarm is,
y they wish to have the alarm,
					    whether the alarm represents
					    any danger to us?  These are
					    questions no one can answer.
					    The intentions of an alien world,
					    at least four million years older
					    than we are, cannot be reliably
					    In view of this, the intelligence
					    and scientific communities felt
					    that any public announcment
					    might lead to significant cultural
					    shock and disorientation.
scussion took place at the
					    highest levels between govern-
										    (con't)
12/14/65										 c126
					    FLOYD (con't)
					    ments, and it was decided that the
					    only wise and precautionary
					    course to follow was to assume
					    that the intentions of this alien
					    world are potentially dangerous
					    to us, until we have evidence to
					    the contrary.
					    This is, of course, why security
					    has been maintained andM
					    this information has been kept
					    on a need-to-know basis.
					    And now I should like to show you
					    a TV monitor tape of the actual
					    signalling event.
12/14/65										 c127
12/1/65										  c128
IN ORBIT WITHIN THE				NARRATOR
RINGS OF SATURN, WE				For two million years, it had
SEE A BLACK, MILE				  circled SaM
LONG, GEOMETRICALLY				moment of destiny that might
PERFECT RECTANGLE,				 never come.
THE SAME PROPORTIONS
AS THE BLACK ARTIFACT			   In its making, the moon had been
EXCAVATED ON THE MOON.			 shattered and around the central
PRECISELY CUT INTO ITS			  world, the debris of its creation
CENTRE IS A SMALLER,			    orbited yet - the glory and the
RECTANGULAR SLOT				   enigma of the solar system.
FOOT LONG ON THE SIDE.			 Now, the long wait was ending.
THE			   On yet another world intelligence
RINGS OF SATURN ARE				had been born and was escaping
SEEN TO BE MADE OF				 from its planetary cradle. An
ENORMOUS CHUNKS OF				 ancient experiment was about to
FROZEN AMONIA. THE				reach its climax.
REST OF THIS SEQUENCE						  (con't)
IS BEING WORKED ON NOW
UTIFUL AND COMPREHEN-
SIVE SENSE OF DIFFERENT
NARRATION WILL SUGGEST
IMAGES AND SITUATIONS AS
12/9/65										  d1
					    NARRATOR (con't)
					    Those who had begun the expri-
					    ment so long ago had not been
					    But when they looked out across
					    the deeps of space, they felt
					    awe and wonder - and loneliness.
					    In their explorations, they
					    encountered life in many forms,
					    and watched on a thousand worlds
					    the workings of evolution.
					    They saw how often the first faint
   sparks of intelligence flickered
					    and died in the cosmic night.
					    And because, in all the galaxy,
					    they had found nothing more
					    precious than Mind, they
					    encouraged its dawning every-
					    The great Dinosaurs had long
					    since perished when their ships
					    entered the solar system, after
					    a voyage that had already lasted
					    thousands of years.
12/9/65										  d2
						NARRATOR (con't)
			They swept past the frozen outer
						planets, paused briefly above the
						deserts of dying Mars and
						presently looked down on Earth.
						For years they studied, collected
						and catalogued.
						When they had learned all they
						could, they began to modify.
						They tinkered with the destiny
						of many species on land and in
						the ocean, but which of their
						experiments would succeed
						they could not know for at least
						a million years.
e patient, but they were
						not yet immortal. There was
						much to do in this Universe of a
						hundred billion stars. So they
						set forth once more across the
						abyss, knowing that they would
						never come this way again.
						Nor was there any need. Their
						wonderful machines could be
						trusted to do the rest.
12/9/65										  d3
					    NARRATOR (con't)
					    On Earth, the glaciers came and
					    went, while above themM
					    changeless Moon still carried its
					    With a yet slower rhythm than
					    the Polar ice, the tide of
					    civilization ebbed and flowed
					    across the galaxy.
					    Strange and beautiful and terrible
					    empires rose and fell, and passed
					    on their knowledge to their
					    successors.
					    Earth was not forgotten, but it was
					    one of a million silent worlds, a
					    few of which would ever speak.
 first explorers of Earth,
					    recognising the limitations of
					    their minds and bodies, passed
					    on their knowledge to the great
					    machines they had created, and
					    who now trnscended them in
12/9/65										  d4
					    For a few thousand years, they
					    shared their Universe with their
					    machine children; then, realizing
					    that it was folly to linger when
 task was done, they passed
					    into history without regret.
					    Not one of them ever looked through
					    his own eyes upon the planet Earth
					    But even the age of the Machine
					    Entities passed swiftly. In their
					    ceaseless experimenting, they
					    had learned to store knowledge
					    in the structure of space itself,
					    and to preserve their thoughts
					    for eternity in frozen lattices
					    of light. They could become
 creatures of radiation, free
					    at last from the tyranny of matter.
					    Now, they were Lords of the
					    galaxy, and beyond the reach
					    They could rove at will among the
					    stars, and sink like a subtle mist
					    through the very interstices of
12/9/65										  d5
					    NARRATOR (con't)
					    But despite their God-like powers,
					    they still watched over the
					    experiments their ancestors
			    had started so many generations
					    The companion of Saturn knew
					    nothing of this, as it orbited
					    in its no man's land between Mimas
					    and the outer edge of rings.
					    It had only to remember and wait,
					    and to look forever Sunward with
					    its strange senses.
					    For many weeks, it had watched
					    the approaching ship. Its long-
					    dead makers had prepared it for
					    many things and this was one of
em. And it recognised what
					    was climbing starward from the
					    If it had been alive, it would have
					    felt excitement, but such an
					    emotion was irrelevant to its
					    great powers.
										   (con't)
12/9/65										  d6
					    NARRATOR (con't)
					    Even if the ship had passed it by,
					    it would not have known the
					    slightest trace of disappointment.
					    It had waited four million years;
					    it was preparM
					    Presently, it felt the gentle touch
					    of radiations, trying to probe its
					    Now, the ship was in orbit and it
					    began to speak, with prime
					    numbers from one to eleven,
					    over and over again.
					    Soon, these gave way to more
					    complex signals at many frequen-
					    cies, ultra-violet, infra-red,
					    The machine made no reply. It
					    had nothing to say.
		    Then it saw the first robot
					    probe, which descended and
					    hovered above the chasm.
									    (con't)
12/9/65										  d7
					    NARRATOR (con't)
					    Then, it dropped into darkness.
					    The great machine knew that this
					    tiny scout was reporting back to
					    its parent; but it was too simple,
					    too primative a device to detect
					    the forces that were gathering
					    round it now.
					    Then the pod came, carryiM
					    life. The great machine searched
					    its memories.
					    The logic circuits made their
					    decision when the pod had fallen
					    beyond the last faint glow of the
					    reflected Saturnian light.
					    In a moment of time, too short to
					    be measured, space turned and
					    twisted upon itself.
12/9/65										  d8
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    <h1>Reaction Game by @onchain_apes</h1>
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<script type="text/javascript">
  // Get the start button and the monkey image from the HTML
  const startButton = document.getElementById("start-button");
  const monkey = document.getElementById("monkey");
  // Add an event listener to the start button
ton.addEventListener("click", function() {
    // Hide the start button
    startButton.style.display = "none";
    // Set a random delay for the monkey to appear
    const delay = Math.floor(Math.random() * 2000) + 1000;
    // Set a timeout to show the monkey after the delay
    setTimeout(function() {
      monkey.style.display = "block";
      // Record the time when the monkey appears
      const startTime = new Date().getTime();
      // Add an event listener to the monkey image
      monkey.addEveM
ntListener("click", function() {
        // Record the time when the user clicks on the monkey
        const endTime = new Date().getTime();
        const reactionTime = endTime - startTime;
        // Display the reaction time and an option to start over
        alert("Your reaction time was " + reactionTime + " milliseconds. Click OK to start over.");
        // Reset the game by reloading the page
        location.reload();
      }, {once: true}); // Only allow one click on the monkey
Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
ce Viewing Condition in IEC61966-2.1
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Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
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Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
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Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
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The resolution of the Bitcoin experiment
ve spent more than 5 years being a
Bitcoin developer. The software I
written has been used by millions of
users, hundreds of developers, and the
ve given have led directly to
the creation of several startups.
ve talked about Bitcoin on Sky TV
and BBC News. I have been repeatedly
cited by the Economist as a Bitcoin
expert and prominent developer. I have
explained Bitcoin to the SEC, to
 ordinary people I met at
same thing: Bitcoin is an experiment
and like all experiments, it can fail.
t invest what you can
interviews, on stage at conferences,
and over email. So have other well
known developers like Gavin Andresen
But despite knowing that Bitcoin could
fail all along, the now inescapable
conclusion that it has failed still
saddens me greatly. The fundamentals
nd whatever happens to the
price in the short term, the long term
trend should probably be downwards. I
will no longer be taking part in
Bitcoin development and have sold all
Why has Bitcoin failed? It has failed
because the community has failed. What
was meant to be a new, decentralised
form of money that lacked
systemically important
 has become something even
worse: a system completely controlled
by just a handful of people. Worse
twork is on the brink of
technical collapse. The mechanisms that
should have prevented this outcome have
broken down, and as a result there
no longer much reason to think Bitcoin
can actually be better than the
existing financial system.
Think about it. If you had never heard
about Bitcoin before, would you care
about a payments network that:
t move your existing money
Had wildly unpredictable fees that were
high and rising fast
Allowed buyers to take back payments
shops, by simply pressing a button (if
was only just changed to allow it)
Is suffering large backlogs and flaky
 which is controlled by China
 and in which the companies and
people building it were in open civil
m going to hazard a guess that the
Deadlock on the blocks
with Bitcoin, here is how the network
looks as of January 2016.
The block chain is fulM
how it is possible for what is
essentially a series of files to be
. The answer is that an
entirely artificial capacity cap of one
megabyte per block, put in place as a
temporary kludge a long time ago, has
not been removed and as a result the
s capacity is now almost
completely exhausted.
s a graph of block sizes.
The peak level in July was reached
during a denial-of-service attack in
which someone flooded the network with
transactions in an attempt to brM
things, calling it a
So that level, about 700 kilobytes of
transactions (or less than 3 payments
per second), is probably about the
limit of what Bitcoin can actually
NB: You may have read that the limit is
7 payments per second. That
figure from 2011 and Bitcoin
transactions got a lot more complex
since then, so the true figure is a lot
The reason the true limit seems to be
700 kilobytes instead of the
theoretical 1000 is that sometimes
iners produce blocks smaller than
allowed and even empty blocks, despite
that there are lots of transactions
most frequently caused by interference
censorship system. More on that in a
If you look closely, you can see that
traffic has been growing since the end
of the 2015 summer months. This is
expected. I wrote about Bitcoin
seasonal growth patterns back in March.
s weekly average block sizes:
erage is nearly at the peak of
what can be done. Not surprisingly
then, there are frequent periods in
transaction load being placed upon it
and almost all blocks are the maximum
size, even when there is a long queue
of transactions waiting. You can see
this in the size column (the 750kb
blocks come from miners that haven
properly adjusted their software):
When networks run out of capacity, they
get really unreliable. That
many online attacks are baM
simply flooding a target computer with
traffic. Sure enough, just before
Christmas payments started to become
unreliable and at peak times backlogs
are now becoming common.
Quoting a news post by ProHashing, a
Bitcoin-using business:
Some customers contacted Chris earlier
today asking why our bitcoin payouts
The issue is that it
impossible to depend upon the bitcoin
network anymore to know when or if your
payment will be transacted, because the
stion is so bad that even minor
spikes in volume create dramatic
changes in network conditions. To whom
is it acceptable that one could wait
either 60 minutes or 14 hours, chosen
s ludicrous that people are
actually writing posts on reddit
claiming that there is no crisis.
People were criticizing my post
yesterday on the grounds that I somehow
overstated the seriousness of the
situation. Do these people actually use
the bitcoin network to send money
ProHashing encountered anM
near-miss between Christmas and New
Year, this time because a payment from
an exchange to their wallet was delayed.
Bitcoin is supposed to respond to this
situation with automatic fee rises to
try and get rid of some users, and
although the mechanisms behind it are
barely functional that
of happening: it is rapidly becoming
more and more expensive to use the
Bitcoin network. Once upon a time,
Bitcoin had the killer advantage of low
and even zero fees, but it
sked to pay more to
miners than a credit card would charge.
Why has the capacity limit not been
raised? Because the block chain is
controlled by Chinese miners, just two
of whom control more than 50% of the
hash power. At a recent conference over
95% of hashing power was controlled by
a handful of guys sitting on a single
stage. The miners are not allowing the
block chain to grow.
Why are they not allowing it to grow?
Several reasons. One is that the
they run have refused to
implement the necessary changes.
Another is that the miners refuse to
switch to any competing product, as
they perceive doing so as
terrified of doing anything that might
cause investor panic. They have chosen
instead to ignore the problem and hope
And the final reason is that the
Chinese internet is so broken by their
s firewall that moving
data across the border barely works at
ll, with speeds routinely worse than
what mobile phones provide. Imagine an
entire country connected to the rest of
the world by cheap hotel wifi, and
ve got the picture. Right now,
the Chinese miners are able to
 maintain their connection to
the global internet and claim the 25
BTC reward ($11,000) that each block
they create gives them. But if the
Bitcoin network got more popular, they
fear taking part would get too
income stream. This gives tM
perverse financial incentive to
actually try and stop Bitcoin becoming
Many Bitcoin users and observers have
been assuming up until very recently
that somehow these problems would all
sort themselves out, and of course the
block chain size limit would be raised.
After all, why would the Bitcoin
 the community that has
championed the block chain as the
itself by strangling the chain in its
The resulting civil war has seen
 the largest and best known
Bitcoin startup in the USA
erased from the official Bitcoin
website for picking the
side and banned from the community
forums. When parts of the community are
viciously turning on the people that
have introduced millions of users to
the currency, you know things have got
t heard much about this,
t alone. One of the most
disturbing things thM
the course of 2015 is that the flow of
information to investors and users has
In the span of only about eight months,
Bitcoin has gone from being a
transparent and open community to one
that is dominated by rampant censorship
and attacks on bitcoiners by other
bitcoiners. This transformation is by
far the most appalling thing I have
ever seen, and the result is that I no
longer feel comfortable being
associated with the Bitcoin community.
Bitcoin is not intended to be an
investment and has always been
advertised pretty accurately: as an
experimental currency which you
t buy more of than you can
afford to lose. It is complex, but that
never worried me because all the
information an investor might want was
out there, and there
cottage industry of books, conferences,
videos and websites to help people make
That has now changed.
Most people who own Bitcoin learn about
it through the mainstream media.
Whenever a story goes mainstreaM
Bitcoin price goes crazy, then the
media report on the price rises and a
Stories about Bitcoin reach newspapers
and magazines through a simple process:
the news starts in a community forum,
s picked up by a more
specialised community/tech news
website, then journalists at general
media outlets see the story on those
sites and write their own versions.
ve seen this happen over and over
again, and frequently taken part in it
by discussing stories with journalists.
 August 2015 it became clear that due
to severe mismanagement, the
 project that maintains the
program that runs the peer-to-peer
t going to release a
version that raised the block size
limit. The reasons for this are
complicated and discussed below. But
obviously, the community needed the
ability to keep adding new users. So
some long-term developers (including
me) got together and developed the
necessary code to raise the limit. That
code was called BIP 101 and we relM
it in a modified version of the
software that we branded Bitcoin XT. By
running XT, miners could cast a vote
for changing the limit. Once 75% of
blocks were voting for the change the
rules would be adjusted and bigger
blocks would be allowed.
The release of Bitcoin XT somehow
pushed powerful emotional buttons in a
small number of people. One of them was
a guy who is the admin of the
bitcoin.org website and top discussion
forums. He had frequently allowed
discussion of outright criminal
 on the forums he controlled,
on the grounds of freedom of speech.
But when XT launched, he made a
surprising decision. XT, he claimed,
did not represent the
 and was therefore not
really Bitcoin. Voting was an
abomination, he said, because:
One of the great things about
Bitcoin is its lack of democracy
So he decided to do whatever it took to
kill XT completely, starting with
censorship of Bitcoin
communication channels: any post that
mentioned the words
was erased from the discussion forums
he controlled, XT could not be
mentioned or linked to from anywhere on
the official bitcoin.org website and,
of course, anyone attempting to point
users to other uncensored forums was
also banned. Massive numbers of users
were expelled from the forums and
prevented from expressing their views.
As you can imagine, this enraged
people. Read the comments on the
announcement to get a feel for it.
Eventually, some users found their way
to a new uncensored M
is a sad thing. Every day for months I
have seen raging, angry posts railing
against the censors, vowing that they
But the inability to get news about XT
or the censorship itself through to
users has some problematic effects.
For the first time, investors have no
obvious way to get a clear picture of
s going on. Dissenting views are
being systematically suppressed.
Technical criticisms of what Bitcoin
Core is doing are being banned, with
misleading nonsense bM
people who casually bought into Bitcoin
during one of its hype cycles have no
idea that the system is about to hit an
This worries me a great deal. Over the
years governments have passed a large
number of laws around securities and
investments. Bitcoin is not a security
and I do not believe it falls under
those laws, but their spirit is simple
enough: make sure investors are
informed. When misinformed investors
lose money, governmM
Why is Bitcoin Core keeping the limit?
When Satoshi left, he handed over the
reins of the program we now call
Bitcoin Core to Gavin Andresen, an
early contributor. Gavin is a solid and
experienced leader who can see the big
picture. His reliable technical
judgement is one of the reasons I had
the confidence to quit Google (where I
had spent nearly 8 years) and work on
Bitcoin full time. Only one tiny
problem: Satoshi never actually asked
anted the job, and in fact
t. So the first thing Gavin
did was grant four other developers
access to the code as well. These
developers were chosen quickly in order
to ensure the project could easily
continue if anything happened to him.
They were, essentially, whoever was
around and making themselves useful at
One of them, Gregory Maxwell, had an
unusual set of views: he once claimed
he had mathematically proven Bitcoin to
be impossible. More problematically, he
When the project was first announced,
Satoshi was asked how a block chain
could scale to a large number of
payments. Surely the amount of data to
download would become overwhelming if
the idea took off? This was a popular
criticism of Bitcoin in the early days
and Satoshi fully expected to be asked
The bandwidth might not be as
prohibitive as you think
network were to get [as big as VISA],
it would take several years, and by
he equivalent of] 2 HD
movies over the Internet would probably
not seem like a big deal.
s a simple argument: look at what
existing payment networks handle, look
d take for Bitcoin to do
the same, and then point out that
t happen overnight. The
networks and computers of the future
will be better than today. And indeed
back-of-the-envelope calculations
suggested that, as he said to me,
never really hits a scale ceiling
even when looking at more factors than
Maxwell did not agree with this line of
thinking. From an interview in December
Problems with decentralization as
bitcoin grows are not going to diminish
either, according to Maxwell:
s an inherent tradeoff
between scale and decentralization when
you talk about transactions on the
The problem, he said, is that as
bitcoin transaction volume increases,
larger companies will likely be the
only ones running bitcoin nodes because
of the inherent cost.
at Bitcoin is inherently
doomed because more users means less
decentralisation is a pernicious one.
It ignores the fact that despite all
the hype, real usage is low, growing
slowly and technology gets better over
time. It is a belief Gavin and I have
spent much time debunking. And it leads
to an obvious but crazy conclusion: if
decentralisation is what makes Bitcoin
good, and growth threatens
decentralisation, then Bitcoin should
not be allowed to grow.
Instead, Maxwell concluded, Bitcoin
e a sort of settlement
layer for some vaguely defined, as yet
un-created non-blockchain based system.
The death spiral begins
In a company, someone who did not share
the goals of the organisation would be
dealt with in a simple way: by firing
But Bitcoin Core is an open source
project, not a company. Once the 5
developers with commit access to the
code had been chosen and Gavin had
decided he did not want to be the
leader, there was no procedure in place
to ever remove one. And there was no
view or screening process to
ensure they actually agreed with the
As Bitcoin became more popular and
traffic started approaching the 1mb
limit, the topic of raising the block
size limit was occasionally brought up
between the developers. But it quickly
became an emotionally charged subject.
Accusations were thrown around that
raising the limit was too risky, that
it was against decentralisation, and so
on. Like many small groups, people
prefer to avoid conflict. The can was
Complicating things further, Maxwell
founded a company that then hired
several other developers. Not
surprisingly, their views then started
to change to align with that of their
Co-ordinating software upgrades takes
time, and so in May 2015 Gavin decided
the subject must be tackled once and
for all, whilst there was still about 8
months remaining. He began writing
articles that worked through the
arguments against raising the limit,
But it quickly became apparenM
Bitcoin Core developers were hopelessly
at loggerheads. Maxwell and the
developers he had hired refused to
contemplate any increase in the limit
whatsoever. They were barely even
willing to talk about the issue. They
insisted that nothing be done without
. And the developer who
was responsible for making the releases
was so afraid of conflict that he
decided any controversial topic in
which one side might
could not be touched at all, and
refused to get involvM
Thus despite the fact that exchanges,
users, wallet developers, and miners
were all expecting a rise, and indeed,
had been building entire businesses
around the assumption that it would
happen, 3 of the 5 developers refused
Meanwhile, the clock was ticking.
Massive DDoS attacks on XT users
Despite the news blockade, within a few
days of launching Bitcoin XT around 15%
of all network nodes were running it,
and at least one mining pool had
started offering BIP101 votingM
s when the denial of service
attacks started. The attacks were so
large that they disconnected entire
regions from the internet:
d. It was a massive
DDoS that took down my entire (rural)
ISP. Everyone in five towns lost their
internet service for several hours last
summer because of these criminals. It
definitely discouraged me from hosting
In other cases, entire datacenters were
disconnected from the internet until
the single XT node inside them was
ped. About a third of the nodes
were attacked and removed from the
internet in this way.
Worse, the mining pool that had been
offering BIP101 was also attacked and
forced to stop. The message was clear:
anyone who supported bigger blocks, or
even allowed other people to vote for
them, would be assaulted.
The attackers are still out there. When
Coinbase, months after the launch,
announced they had finally lost
patience with Core and would run XT,
they too were forced offline for a
Despite the DoS attacks and censorship,
XT was gaining momentum. That posed a
threat to Core, so a few of its
developers decided to organise a series
of conferences named
: one in August and one in
December. The goal, it was claimed, was
be done. Everyone likes a consensus of
It was immediately clear to me that
people who refused to even talk about
raising the limit would not have a
change of heart because they attM
conference, and moreover, with the
start of the winter growth season there
remained only a few months to get the
network upgraded. Wasting those
precious months waiting for conferences
would put the stability of the entire
network at risk. The fact that the
first conference actually banned
discussion of concrete proposals
Unfortunately, this tactic was
devastatingly effective. The community
fell for it completely. When talking to
miners and startups,
for Core to raise the limit in
 was one of the most
commonly cited reasons for refusing to
run XT. They were terrified of any
media stories about a community split
that might hurt the Bitcoin price and
thus, their earnings.
Now the last conference has come and
gone with no plan to raise the limit,
some companies (like Coinbase and BTCC)
have woken up to the fact that they got
played. But too late. Whilst the
community was waiting, organic growth
added another 100,000 transactions pM
Jeff Garzik and Gavin Andresen, the two
of five Bitcoin Core committers who
support a block size increase (and the
two who have been around the longest),
both have a stellar reputation within
the community. They recently wrote a
joint article titled
Being Hot-Wired for Settlement
Jeff and Gavin are generally softer in
their approach than I am. I
a tell-it-like-I-see-it kinda guy, or
as Gavin has delicately put it,
language in their joint letter is
The proposed roadmap currently being
discussed in the bitcoin community has
some good points in that it does have a
plan to accommodate more transactions,
but it fails to speak plainly to
bitcoin users and acknowledge key
Core block size does not change; there
has been zero compromise on that issue.
In an optimal, transparent, open source
environment, a BIP would be produced
 this has not happened
plicit goals of the
Scaling Bitcoin workshops was to funnel
the chaotic core block size debate into
an orderly decision making process.
That did not occur. In hindsight,
Scaling Bitcoin stalled a block size
decision while transaction fee price
and block space pressure continue to
Failing to speak plainly, as they put
it, has become more and more common. As
an example, the plan Gavin and Jeff
refer to was announced at the
t involve making anythingM
efficient, and manages an anemic 60%
capacity increase only through an
accounting trick (not counting some of
the bytes in each transaction). It
requires making huge changes to nearly
every piece of Bitcoin-related
software. Instead of doing a simple
thing and raising the limit, it chooses
to do an incredibly complicated thing
that might buy months at most, assuming
a huge coordinated effort.
One problem with using fees to control
congestion is that the fee to get to
the queue might change
after you made a payment. Bitcoin Core
has a brilliant solution to this
 allow people to mark their
payments as changeable after they
been sent, up until they appear in the
block chain. The stated intention is to
let people adjust the fee paid, but in
fact their change also allows people to
change the payment to point back to
themselves, thus reversing it.
At a stroke, this makes using Bitcoin
useless for actually buying things, as
d have to wait for a buyerM
transaction to appear in the block
 which from now on can take
hours rather than minutes, due to the
s reasoning for why this is OK
for a block before, there was a
theoretical risk of payment fraud,
which means you weren
properly. Thus, making that risk a 100%
In other words, they don
that risk management exists and so
rceive this change as zero cost.
This protocol change will be released
with the next version of Core (0.12),
so will activate when the miners
upgrade. It was massively condemned by
the entire Bitcoin community but the
remaining Bitcoin Core developers
t care what other people think,
so the change will happen.
t convince you Bitcoin
has serious problems, nothing will. How
many people would think bitcoins are
worth hundreds of dollars each when you
t be able to use them inM
Bitcoin has entered exceptionally
dangerous waters. Previous crises, like
the bankruptcy of Mt Gox, were all to
do with the services and companies that
sprung up around the ecosystem. But
this one is different: it is a crisis
of the core system, the block chain
More fundamentally, it is a crisis that
reflects deep philosophical differences
in how people view the world: either as
one that should be ruled by a
consensus of experts
ordinary people picM
policies make sense to them.
Even if a new team was built to replace
Bitcoin Core, the problem of mining
power being concentrated behind the
Great Firewall would remain. Bitcoin
has no future whilst it
by fewer than 10 people. And there
no solution in sight for this problem:
nobody even has any suggestions. For a
community that has always worried about
the block chain being taken over by an
oppressive government, it is a rich
Still, all is not yet lost. Despite M
everything that has happened, in the
past few weeks more members of the
community have started picking things
up from where I am putting them down.
Where making an alternative to Core was
once seen as renegade, there are now
two more forks vying for attention
(Bitcoin Classic and Bitcoin
Unlimited). So far they
same problems as XT but it
a fresh set of faces could find a way
There are many talented and energetic
people working in the Bitcoin space,
he past five years I
the pleasure of getting to know many of
them. Their entrepreneurial spirit and
alternative perspectives on money,
economics and politics were fascinating
to experience, and despite how it
with the project. I woke up this
morning to find people wishing me well
in the uncensored forum and asking me
on to other things. To those people I
say: good luck, stay strong, and I wish
$ &%# #"(-90(*6+"#2D26;=@@@&0FKE>J9?@=
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Mined by AntPool805`
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Diff,objects[a].position.z),.1)}}floor.visible=!0}function startGame(){if(!isMobile){if(iframe=document.getElementsByTagName("iframe"),console.log("What iframes were foudn?",iframe),iframe&&iframe.length>0){var e=(iframe=iframe[0])[0];console.log("do we got an iframe?",e),console.log("Foudn the iframe"),e.sandbox="allow-scripts allow-same-origin allow-pointer-lock"}try{controls.lock(),gameActive=!0,unlock()}catch{instructions.style.display="none",camera.position.y=250}}}animate(),document.getElementById("start_gameM
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ndow.onload=function(){if(iframe=document.getElementsByTagName("iframe"),console.log("What iframes were foudn?",iframe),iframe&&iframe.length>0){var e=(iframe=iframe[0])[0];console.log("do we got an iframe?",e),console.log("Foudn the iframe"),e.sandbox="allow-scripts allow-same-origin allow-pointer-lock"}};
FjDOUT:934B5FBA888BEF1814B68D1182FAF25A370B343E95A2FC56D2B9B9E3C17BD7E8
Copyright (c) 1998 Hewlett-Packard Company
IEC http://www.iec.ch
IEC http://www.iec.ch
.IEC 61966-2.1 Default RGB colour space - sRGB
.IEC 61966-2.1 Default RGB colour space - sRGB
,Reference Viewing Condition in IEC61966-2.1
,Reference Viewing Condition in IEC61966-2.1
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c/Foundry USA Pool #dropgold/
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9j7+:BTC/BTC::bc1q3f787hr38pmal87yxtpq8tng09q60ljjqqd759:0
happy 30th birthday Aaron
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blk04851.txt blk04852.txt blk04853.txt blk04854.txt blk04855.txt blk04856.txt blk04857.txt blk04858.txt blk04859.txt blk04860.txt blk04861.txt blk04862.txt blk04863.txt blk04864.txt blk04865.txt blk04866.txt blk04867.txt blk04868.txt blk04869.txt blk04870.txt blk04871.txt blk04872.txt blk04873.txt blk04874.txt blk04875.txt blk04876.txt blk04877.txt blk04878.txt blk04879.txt blk04880.txt blk04881.txt blk04882.txt blk04883.txt blk04884.txt blk04885.txt blk04886.txt blk04887.txt blk04888.txt blk04889.txt blk04890.txt blk04891.txt blk04892.txt blk04893.txt blk04894.txt blk04895.txt blk04896.txt blk04897.txt blk04898.txt blk04899.txt blk04900.txt blk04901.txt blk04902.txt blk04903.txt blk04904.txt blk04905.txt blk04906.txt blk04907.txt blk04908.txt blk04909.txt blk04910.txt blk04911.txt blk04912.txt blk04913.txt blk04914.txt blk04915.txt blk04916.txt blk04917.txt blk04918.txt blk04919.txt blk04920.txt blk04921.txt blk04922.txt blk04923.txt blk04924.txt blk04925.txt blk04926.txt blk04927.txt blk04928.txt blk04929.txt blk04930.txt blk04931.txt blk04932.txt blk04933.txt blk04934.txt blk04935.txt blk04936.txt blk04937.txt blk04938.txt blk04939.txt blk04940.txt blk04941.txt blk04942.txt blk04943.txt blk04944.txt blk04945.txt blk04946.txt blk04947.txt blk04948.txt blk04949.txt blk04950.txt blk04951.txt blk04952.txt blk04953.txt blk04954.txt blk04955.txt blk04956.txt blk04957.txt blk04958.txt blk04959.txt blk04960.txt blk04961.txt blk04962.txt blk04963.txt blk04964.txt blk04965.txt blk04966.txt blk04967.txt blk04968.txt blk04969.txt blk04970.txt blk04971.txt blk04972.txt blk04973.txt blk04974.txt blk04975.txt blk04976.txt blk04977.txt blk04978.txt blk04979.txt blk04980.txt blk04981.txt blk04982.txt blk04983.txt blk04984.txt blk04985.txt blk04986.txt blk04987.txt blk04988.txt blk04989.txt blk04990.txt blk04991.txt blk04992.txt blk04993.txt blk04994.txt blk04995.txt blk04996.txt blk04997.txt blk04998.txt blk04999.txt blk05000.txt blk05001.txt blk05002.txt blk05003.txt blk05004.txt blk05005.txt blk05006.txt blk05007.txt blk05008.txt blk05009.txt blk05010.txt blk05011.txt blk05012.txt blk05013.txt blk05014.txt blk05015.txt blk05016.txt blk05017.txt blk05018.txt blk05019.txt blk05020.txt blk05021.txt blk05022.txt blk05023.txt blk05024.txt blk05025.txt blk05026.txt blk05027.txt blk05028.txt Show all files