Edessene Kıyameti (690-694 arası)
Anonim
Edessene Apocalypse veya Edessene Fragmanı bir kıyamet metnidir.
Eksik sayfalar nedeniyle orijinal başlık korunmamıştır; geleneksel başlık,
içerik ağırlıklı olarak Edessa'ya odaklandığı için modern bilim adamları
tarafından icat edildi. Metin, Apocalypse of Pseudo-Methodius'un değiştirilmiş
şema ile gözden geçirilmiş ve kısaltılmış bir versiyonudur. Edessene
Apocalypse, iki Doğu Suriye el yazmasında kısmen korunmuştur. Paris Süryanice
350'de, kolofonu 1646'ya tarihlenen risalelerden oluşan bir koleksiyon,
metinlerin daha uzun parçalarını içerir.
Manuscripts
For a description and discussion of the two extant
manuscript-fragments see Nau, pp. 423-25, and Reinink, p. 31, nn. 1-5.
S.P. Brock, ‘Two related apocalyptic texts dated AD 691/2’, in A.N;
Palmer, The seventh century in the West-Syrian chronicles, Liverpool, 1993,
222-50, esp. pp. 244-50; F.J. Martinez, Eastern Christian apocalyptic in the
early Muslim period: Pseudo-Methodius and Pseudo-Athanasius, Washington DC,
1985 (Diss. Catholic University of America) pp. 222-31, 232-46 edition and
trans.); H. Suermann, Die geschichtstheologische Reaktion auf die einfallenden
Muslime in der edessenischen Apokalyptik des 7. Jahrhunderts, Frankfurt, 1985,
pp. 86-97 (reprint of the text after Nau with trans.); F. Nau, ‘Révélations et
légendes. Methodius. – Clement. – Andronicus’, Journal asiatique, sér. 11, 9
(1917) 415-71 (erroneously identifies the Edessene Apocalypse as the Syriac
original of the Apocalypse of Pseudo-Methodius); L. Greisiger, ‘Ein nubischer
Erlöser-König: Kūš in syrischen Apokalypsen des 7. Jahrhunderts’, in S.G.
Vashalomidze and L. Greisiger (eds), Der Christliche Orient und seine Umwelt,
Wiesbaden, 2007, 189-213; G.J. Reinink, ‘Early Christian reactions to the
building of the Dome of the Rock in Jerusalem’, Xristianskij Vostok 2 (2001)
227-41 (repr. in G.J. Reinink, Syriac Christianity under late Sasanian and
early Islamic rule, Aldershot, 2005); Hoyland, Seeing Islam, pp. 267-70; Brock,
‘Two related apocalyptic texts dated AD 691/2’, 222-50, esp. pp. 243-44; G.J.
Reinink, Der edessenische ‘Pseudo-Methodius’, BZ 83 (1990) 31-45 (repr. in
Reinink, Syriac Christianity); Martinez, Eastern Christian apocalyptic, pp.
206-21; Suermann, Die geschichtstheologische Reaktion, pp. 162-74; M. Kmosko,
Das Rätsel des Pseudomethodius, Byzantion 6 (1931) 273-96 (esp. pp. 285-86,
296, proving that the fragment edited by Nau is not the Syriac original of
Ps.-Methodius).
“…because of
the oppression and evils of the Sons of Hagar. And the East will be devastated
by the sword and by many battles. For nation will rise up against nation, and
kingdom against kingdom, and their own sword will fall among them. Armenia will
be devastated, along with many cities in Roman territory. And when of the years
we spoke about there remain for the Sons of Hagar one and a half weeks—that is,
ten and a half years—their oppression will increase. They will take everything
gold, silver, bronze, or iron, [even] their clothes, and their entire
inhabitation . . . of the dead, so that the living will pass by the dead and
say, “Blessed are you who at this time are not among the living.” Seven women
will seize a man and say to him . . . , as it is written in the good news of
the gospel. And because of oppression, sorrow, and famine, a man will fl ee
from his wife and from his sons, and a wife from her husband. Rainfall will
diminish, and spring water and the trees’ fruit will come to an end. At that time,
because of the Sons of Ishmael’s impiety, all the earth’s bounty will diminish.
Then, when
these years that we have mentioned—one and a half weeks—have passed, at the end
of 694 years, the king of the Greeks will go forth. And he will have a sign
that [now] is in Rome [i.e., Constantinople]: the nails that were in our lord
Christ’s hands and in the thief’s hands. They had been mixed with one another,
and one did not know the Lord’s [nails] from the other’s. So they threw them
all together into a fi re, forged from them a bit (that is a bridle), and hung
it in the church. When a horse never having been ridden, nor having ever worn a
bridle, comes and of its own accord puts its head into that bridle, the Romans
will know that the kingdom of the Christians has arrived. And they will take
reign of the entire earth from the Sons of Hagar, etc. And afterward, as it is
written, [the king] of the Greeks will hand over his kingdom to God [Ps 68:31].
Until this day, the bridle has remained [there].
Then the king
of the Greeks will go out from the west. And his son [will go out] from the
south. Then the Sons of Ishmael will fl ee and assemble in Babylon. The king of
the Greeks will overtake them in Babylon. From there they will fl ee to the
city of Mecca. There their kingdom will end. The king of the Greeks will reign
over the entire earth. Bounty will return to the earth. Rainfall, the trees’
fruit, ocean and river fi sh will [all] multiply. There will be peace and quiet
over all creation, all nations, and all people. Then the living will again pass
by the dead, but they will say, “Blessed would you be [if] today [you were]
among the living in this kingdom.”
The kingdom of
the Greeks will endure for 208 years. Afterward, sin in the world will again
multiply. Once again in streets and assemblies [there will be] open and public
fornication, as of beasts, and the earth will become defi led with sin.
Then the gates
of Armenia will be opened, and Gog and Magog will go forth. They consist of
twenty-four tribes and twenty-four languages. When King Alexander saw them
eating the earth’s vermin, every defi lement, human fl esh, the dead, and every
abomination, as well as performing magic and all evil deeds, [he] assembled them
and forced them into those mountains and confi ned them there. He asked God to
bring the mountains together. And it was so. But there remained between the
mountains a twenty-cubit opening. He blocked that opening with stones called
magnets that stick to iron, extinguish fi re when they touch it, and are
unaffected by magic.
At the end of
ages, these gates will be opened, and they will go forth. They will defi le the
earth. They will take a son from his mother’s lap, kill him, and give him to
his mother to cook. If she does not eat him, they will kill her. They will eat
mice and all abominable vermin. God’s mercy will be removed from the earth’s
inhabitants. Men will see all sorts of evil in their days— famine, drought,
frost, cold, and much oppression—such that men will bury themselves alive in
the ground. If God were not to shorten these days, all fl esh would die.
Some say that
they will reign two years and eight months, from when they go forth until they
perish. When they have gone about the entire earth and reigned over the whole
world, God will have mercy upon his servants. He will gather them to the land
where the Sons of Ishmael perished, that is to Mecca. Then God will command the
angels to stone them with hailstones so that all of them perish and none
remain. In their days, weights and measures will be abolished. Their faces will
be hideous, and everyone who sees them will hate and fear them. The height of
one of them will be an arm’s [length].
At that time,
the Son of Destruction (who will be called the Antichrist) will go forth.
Through deceit and falsehood he will seize the world without [using] a sword.
His sin will exceed that of Satan. This is what Jacob-Israel said to his sons:
“Gather round and I will show you what will happen to you at the end of days”
[Gen 49:1]. He was referring them to [this] time. What our Lord referred to
will be fulfi lled. That is, Satan will unite with the Antichrist. And just as
the divinity united with humanity and performed signs and wonders, [so too the
Antichrist] will make public (but useless) signs. He will spread strange and
false rumors. Through falsehood and magic he will raise the dead and [heal] the
crippled and the blind.
He will be born
in Tyre, [grow up] in Sidon, and dwell in Capernaum. Therefore our Lord [said],
“Woe to you, Chorazin. Woe to you, Bethsaida, and you, Capernaum. How long will
you be exalted? You will be brought down to Sheol” [Mt 11:21–23; Lk 10:13–15].
Without a battle, he will reign over the entire world and say that he is
Christ. Along with his following, he will go from place to place. He will have
with him many thousands of demons, an innumerable multitude. He will abolish
off erings and altars. Crowds of Jews will be the fi rst to come and be led
astray by him, and they will say that he is Christ. Brides will abandon their
husbands and go after him. He will reign over the entire earth. But he will not
enter the city of Edessa. For God has blessed and protected it. And he will not
enter these four monasteries, which will endure [as] the foremost in the world.
Finally, he will enter Jerusalem and the temple, as it was said in the Gospel,
“When you see the abominable sign in the holy place” [Mt 24:15] ([that is],
iniquity, sin, and fornication, for the abominable sign is the Antichrist). And
when he enters Jerusalem, Enoch and Elijah will then go out from the land of
the living. They will rise up, disputing and cursing him. When he sees them, he
will dissolve like salt in water, and he and the demons who entered him will be
judged before [other] men [are].
Afterward, the
king of the Greeks will come to Jerusalem and ascend Golgotha, where our savior
was crucifi ed. Our Lord’s cross will be in his hand. The king of the Greeks
will be a descendant of Kushyat, daughter of Kushyat from the king of Kush, who
are called Nubians. And when [the king of the Greeks] ascends [with] the cross
in his hand, the crown that descended from heaven onto the head of the former
emperor Jovian will pass over the top of the Lord’s cross. [The king of the Greeks]
will raise the cross and crown toward heaven. Gabriel, the chief of the angels,
will descend and take the cross and crown and bring them up to heaven. Then the
king, everyone upon the earth, all animals, and all livestock will die. Because
his glory does not need light or anything else, nothing will remain alive, [not
even] that light which God created for the children of Adam, the sinner. The
stars will drop like leaves and the earth return to as it was: empty and void.
When all these
creations are abolished, immediately, in the blink of an eye, the horn and
trumpet will sound. The good and the evil will be gathered because there is a
single resurrection for everyone. Pangs will strike the earth, as of a woman
about to give birth, and Adam and all his children will go forth. No one will remain
without being immediately resurrected. Then a light greater than the light of
the sun will rise from the east. Our lord Jesus Christ will come like lightning
and fulfi ll everything that the prophet David said: “A strong voice will go
out from the east and be heard in heaven” [Ps 68:22]. The light [will
distinguish] between the good and the evil. [The good] will see the unequalled
light, the likes of which has never been seen, because there is a single
resurrection for all but not a single reward. [As] for sinners, there will be
no torment greater than not seeing that light.
Then the hour
of reckoning and judgment will come. The judgment is the separation of the
[good] from the evil. Language and speech will cease, and the good and the evil
will both go forth for judgment. The good will ascend to heaven, and the evil
will remain upon the earth. This is Gehenna for the evil. As the teacher Mār
Ephrem said, “The fi re is within the person himself like a hot fever. Gehenna
is in them.” Thus the good will ascend to heaven and to the kingdom. There will
not be a single reward for them. Rather, at that time, everyone will be
rewarded in accord with what they have done. ”
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