Pensées — Blaise Pascal

Pensées

Blaise Pascal · Licença: Public domain · Fonte

• He was weary of the multitude. SECTION IX · ¶1883
• _The sincerity of the Jews._--Maccabees,[228] after they had no more prophets; the Masorah, since Jesus Christ. SECTION IX · ¶1885
• This book will be a testimony for you.[229] SECTION IX · ¶1886
• Sincere against their honour, and dying for it; this has no example in the world, and no root in nature. SECTION IX · ¶1888
• _Sincerity of the Jews._--They preserve lovingly and carefully the book in which Moses declares that they have been all their life ungrateful to God, and that he knows they will be still more so after his death; but that he calls heaven and earth to witness against them, and that he has [_taught_] them enough. SECTION IX · ¶1890
• Isaiah says the same thing, xxx. SECTION IX · ¶1892
• _On Esdras._--The story that the books were burnt with the temple proved false by Maccabees: "Jeremiah gave them the law." SECTION IX · ¶1894
• The story that he recited the whole by heart. Josephus and Esdras point out _that he read the book_. Baronius, _Ann._, p. 180: _Nullus penitus Hebræorum antiquorum reperitur qui tradiderit libros periisse et per Esdram esse restitutos, nisi in IV Esdræ._ SECTION IX · ¶1895
• The story that he changed the letters. SECTION IX · ¶1896
• Philo, _in Vita Moysis: Illa lingua ac character quo antiquitus scripta est lex sic permansit usque ad LXX._ SECTION IX · ¶1897
• Josephus says that the Law was in Hebrew when it was translated by the Seventy. SECTION IX · ¶1898
• Under Antiochus and Vespasian, when they wanted to abolish the books, and when there was no prophet, they could not do so. And under the Babylonians, when no persecution had been made, and when there were so many prophets, would they have let them be burnt? SECTION IX · ¶1899
• Josephus laughs at the Greeks who would not bear ... SECTION IX · ¶1900
• Tertullian.[230]--_Perinde potuit abolefactam eam violentia cataclysmi in spiritu rursus reformare, quemadmodum et Hierosolymis Babylonia expugnatione deletis, omne instrumentum Judaicæ literaturæ per Esdram constat restauratum._ SECTION IX · ¶1901
• He says that Noah could as easily have restored in spirit the book of Enoch, destroyed by the Deluge, as Esdras could have restored the Scriptures lost during the Captivity. SECTION IX · ¶1902
• Saint Hilary, in his preface to the Psalms, says that Esdras arranged the Psalms in order. SECTION IX · ¶1904
• _Against the story in Esdras, 2 Maccab._ ii;--Josephus, _Antiquities_, II, i--Cyrus took occasion from the prophecy of Isaiah to release the people. The Jews held their property in peace under Cyrus in Babylon; hence they could well have the Law. SECTION IX · ¶1907
• Josephus, in the whole history of Esdras, does not say one word about this restoration.--2 Kings xvii, 27. SECTION IX · ¶1908
• If the story in Esdras[233] is credible, then it must be believed that the Scripture is Holy Scripture; for this story is based only on the authority of those who assert that of the Seventy, which shows that the Scripture is holy. SECTION IX · ¶1910
• Therefore if this account be true, we have what we want therein; if not, we have it elsewhere. And thus those who would ruin the truth of our religion, founded on Moses, establish it by the same authority by which they attack it. So by this providence it still exists. SECTION IX · ¶1911
• _Chronology of Rabbinism._ (The citations of pages are from the book _Pugio_.) SECTION IX · ¶1913
• Page 27. R. Hakadosch (_anno_ 200), author of the _Mischna_, or vocal law, or second law. SECTION IX · ¶1914
• Commentaries on the _Mischna (anno_ 340): {The one _Siphra_. _Barajetot_. _Talmud Hierosol_. _Tosiphtot_.} SECTION IX · ¶1915
• _Bereschit Rabah_, by R. Osaiah Rabah, commentary on the _Mischna_. SECTION IX · ¶1916
• _Bereschit Rabah, Bar Naconi_, are subtle and pleasant discourses, historical and theological. This same author wrote the books called _Rabot_. SECTION IX · ¶1917
• A hundred years after the _Talmud Hierosol_ was composed the _Babylonian Talmud_, by R. Ase, A.D. 440, by the universal consent of all the Jews, who are necessarily obliged to observe all that is contained therein. SECTION IX · ¶1918
• The addition of R. Ase is called the _Gemara_, that is to say, the "commentary" on the _Mischna_. SECTION IX · ¶1919
• And the Talmud includes together the _Mischna_ and the _Gemara_. SECTION IX · ¶1920
• _If_ does not indicate indifference: Malachi, Isaiah. SECTION IX · ¶1922
• _Prophecies._--The sceptre was not interrupted by the captivity in Babylon, because the return was promised and foretold. SECTION IX · ¶1926
• _Proofs of Jesus Christ._--Captivity, with the assurance of deliverance within seventy years, was not real captivity. But now they are captives without any hope. SECTION IX · ¶1928
• God has promised them that even though He should scatter them to the ends of the earth, nevertheless if they were faithful to His law, He would assemble them together again. They are very faithful to it, and remain oppressed. SECTION IX · ¶1929
• They are visibly a people expressly created to serve as a witness to the Messiah (Isaiah, xliii, 9; xliv, 8). They keep the books, and love them, and do not understand them. And all this was foretold; that God's judgments are entrusted to them, but as a sealed book. SECTION IX · ¶1935
• The whole problem then is to know if they have two meanings. SECTION X · ¶1939
• That the Scripture has two meanings, which Jesus Christ and the Apostles have given, is shown by the following proofs: SECTION X · ¶1940
• 2. Proof by the Rabbis. Moses Maimonides says that it has two aspects, and that the prophets have prophesied Jesus Christ only. SECTION X · ¶1942
• 4. Proof by the mystical interpretation which the Rabbis themselves give to Scripture. SECTION X · ¶1944
• Therefore He saved this people from the deluge; He has raised them up from Abraham, redeemed them from their enemies, and set them at rest. SECTION X · ¶1949
• The object of God was not to save them from the deluge, and raise up a whole people from Abraham, only in order to bring them into a rich land. SECTION X · ¶1950
• And even grace is only the type of glory, for it is not the ultimate end. It has been symbolised by the law, and itself symbolises [_glory_]. But it is the type of it, and the origin or cause. SECTION X · ¶1951

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