On the Rich Man and Lazarus

Again, a Memra, number 2, on the Rich Man and Lazarus. To you, O Lord, I offer my petitions while I bow down in worship. And from you I receive all my requests: what I desire, I ask. By your trust, my Lord, order my prayer distinctly. And by your will, fill my lack richly. Will in me that I may will to hasten my life to your will. And to you, my Lord, I shall live and return now beautifully. You, plant in me the root of the spring that gushes living waters, so that the thirsty branches may drink from your source. Your mystery struck the rock of the mother of rivers; your cross shook the soul in the cave of the branches, your lineages. The soul, barren, resembles the barren rock; it also gives birth to your discourses, for even the rock of the rivers. Your glory, which is yours, is also easily spoken from rocks, for what is more than the souls of the rational ones in you? Do not, my Lord, cease from the praise of your divinity, lest the stones of my place lack you if I am silent. It is written that if stones and pebbles are cast, they will be cast into the sea, so that stones for praise may not be sought after them. To the silent stone, and to me, my Lord, give the word clearly, so that the eloquent mouth may move your praise distinctly. Not to God is glory increased, nor to the distinct ones, for as He is, He is great and praised and full of blessings.

The one who presses in upon his praise, that one is harmed. He fills mouths with praise, in which he is enriched. To those who praise, he gives reward abundantly. And when that praise does not cease for him in his sacrifices, while he lives well all his life, that one who praises, the reward of his praise, again, the kingdom cuts off and gives to him. But for that one who oppresses praise, from Gehenna he is cut off, because when he cuts him off from his side, from the spiritual life. For the one who hides his talent without trade, bonds and stocks and the darkness of a mighty one cast him out. He terrifies, increases, and over the idle raises a high cry, because when he is contended, he increases what is brought near to him. In all causes, he seeks at all times that his life be established, because in all opportunities he presses on, worlds against his begetter. He opens the kingdom that he may gain in it for the one who is weak, and sets Gehenna that he may terrify in it for the one who is slack. And in threats and terrors, he is spread out, that he may bind the hearts of his fathers with love towards him. For the one who loves neither kingdom nor Gehenna, his love becomes the cause that binds him towards God. Neither threat nor terror seeks love, which without cause is bound to God corporeally. The one who stands upon that degree of great love, exceedingly, both kingdom and Gehenna are for him.

He is not disturbed by the reward of his labor with God: for his desire fills him, not the reward from Him. And the fear of fleeing from evils does not frighten him: for the doing of evil deeds without fear is enough for him. And woe: for thus his love is near to God. It does not provoke him nor frighten him that from Him it is. And when a person descends from that step of love and falls, God draws near, provokes, supports, and encourages him. He opens the kingdom, arranges the gifts, and multiplies the blessings, so that he may return with reward for confessing to Him, to His side. And woe to him who diminishes, even the hired laborer who would be willing: he kindles a fire, stokes Gehenna, and behold it burns him—with threats, with warnings, and with admonitions. He fears Him and does not approach evils. Hence, three orders of righteousness proceed, and by their threefold path the way to the house of God runs. One is from love, that of the two for the sake of reward, and that of the third, which a person flees from Gehenna. For he who loves the inheritance is not one who labors for a known reward, as it is written, "Everything of mine is yours." That one again, woe, who desires the kingdom of God, is a hired laborer who takes his reward openly. And he who again fears Gehenna, though he is righteous, is a good servant who guards himself from afflictions.

There are three orders in the house of a father who is beloved to him: hired workers, slaves, and also sons, his heirs. The slave fears the beatings and is well-behaved; because he fears, he does not even err in his deeds. And the hired worker rejoices in a good wage and is gladdened by it; and for its sake he works diligently. The son, however, whose love is bound to his father naturally, loves and cherishes him affectionately. Nature moves him to love his father even without knowing why he loves his father, except that he is father. And if he had neither kingdom nor Gehenna, the son would love and honor him because he is his father. The lover of God loves because He is God, among the discerning; and without cause they work with Him because of their love. (Another: because of the blessings that are stored up for him, that even this beauty is that of the two in the house of God.) (Another is beautiful: because of the goodness of the mountain of fear, which without a bridle is not approached, against evils.) But now, in which rank are we known? And in which order do we have beauty to show ourselves? Let us hasten after the beautiful things. Sons love, hired workers work, slaves fear. But we neither love nor work nor fear.

It is not for the love of the sons, who are near to him, nor for the service of the hired workers, who are brought in. Not like slaves, from the beatings which they fear, does he resemble them from within the house, nor any order. In the high rank of the sons he does not ascend; and in the service of the hired workers he does not oppress. The fear of the slaves has been taken from them and has been revealed, that even in the house there is no place for us where we might ascend. Evil deeds have placed us far from God, like strangers; they have made us from him, and there is no place to go. He calls the sons from the hired workers and places the slaves, and the three orders he has let go, that he might equalize us. In his image he forms; this is the likeness of the sons, that they be with him and inherit what is his and resemble him. And concerning those who have left him and lost the love of his fatherhood, he has come down, and he troubles us that they might work with him and receive their wage. And when he saw that even in this manner he does not reach us, in the fire he has threatened us, that when we fear, we might flee to him. The threat of fire and the great terror of the flame have revealed and shown us that in the furnace we should run to him. The only-begotten of the Father has made us his brothers in mercy, and all the mysteries that are in his Father's house he has revealed and examined for us. He has related to us concerning Gehenna and concerning the rich man, and concerning Lazarus, the kingdom of the house of God.

He wishes to make known to us the terror that is in the midst, and how the two sides see each other in great suffering. He reveals to us the mysteries of what is there until the time of departure. He shows us the goodness of the Judge instead of harshness. The ears of the mighty have been brought to our place when he comes, to warn us through the great Judge's proclamations. The custom of the place from which he came he wishes to teach us, that we may be prepared for the judgment of the Living One who is not for us. See the rich man as he was burning within Gehenna, and it was revealed to us that he might deliver us from his conflagration. One of the deeds of the place of the Persian, that when he heard it, our heart trembled from the evils. He increased our mercy and made known to us how much our mercy is, (he brought forth his mystery, of the new world for our sakes. In our evil world he would not bring forth the mystery of his world, lest his love not show us openly. He revealed the hidden things that are in the house of his father, which he confirmed for us, that the sons of the mystery, and friends, and brothers of his are our servants. What? That he might use his place there, he shows in our place, that before he departs, he might learn, and come to know his deeds. For he would have known the story of the mighty one of that rich man, if our Lord had not revealed his story to warn us. Or the history of that Lazarus, would he have known, if it were not for this wonder that stirs the heart of whoever is in need.

He was hidden from the new world and did not see the sign. He shows us his entire story in one event. Through that wretched Lazarus, whose story is hidden, he taught us that one who ascends does not enter the tomb. And through the boastful rich man, he again teaches us how great a wall of separation stands against the rich man. Without feeling the sting of gold, he taught while teaching, and he turned and showed us concerning the rich man while he was burning. From that which happened, everyone knows that a wall adorns wealth for its owner if he transgresses against it. In another place, he spoke a woe against the rich, and it was not clear what the cause of that woe was. And through that rich man whose story is hidden, he shows every person why there is a woe against the rich. He also gives a blessing to all the poor, and it was not clear why he speaks well of the poor. And when it was heard concerning Lazarus how great he was, through him the blessing that he spoke against the poor was opened. The word of our Lord is all light to those who hear it, and hope and life and all benefits fill it entirely. So that he might speak more, he would bring more knowledge from his teaching, so that his word might be of greater benefit among the interpreters. Concerning Lazarus and the rich man whose story is hidden, how necessary it was to bring their deeds to light.

But he increased the miseries of the wretched ones from their stories, and he made all hearers marvel at their revelations. He gave a sign and a time for the word concerning the rich man, and because of this he spoke only about that wretched one. In his story of the mighty one, that rich man who is in Gehenna, there is a great fullness of all rich men for the speaker. Hear now, O judges, clearly the whole story, and let the rich man's story be what is told when it is spoken. It is written in the Gospel that there was a rich man who wore fine linen, purple garments, and was proud and haughty. He was delighted and pampered and vainglorious, and he lived every day in a proud and haughty manner. And a certain wretched, sick man was cast down before his door, afflicted, oppressed, cast about, tormented, and filled with pains. And he longed to fill his belly from the crumbs of that rich man who was before him, but he did not give to him. And that wretched man was filled with pains and sores, and dogs licked his wounds fiercely. Hear, O judges, about the rich man and about Lazarus, and about their lives and about the differences in their conduct. That wretched man was not made wretched only, but he was borne along in pains as if heard. He was oppressed in wretchedness and in diseases; two evils were in him: in the world and with him.

Poverty and sickness surrounded him. And after them, he was being afflicted and did not rest. For a poor and sick man is better than a rich sick man. For a rich man who is sick is again more miserable than his wealth. A strong power was set against gold, the hearer. And it makes poverty equal to illness. And wherever one of them attacks a person, he endures it with great pain while being embittered. But as for the equal ones, which one can find that is more bitter? When he does not rest, he is very much more afflicted than the afflicted. Behold, Lazarus was poor and sick, lacking bread and full of sores and pains every day. When there is pain, if there are compassionate friends, the heart is comforted and through their entreaties the pain is alleviated. But for Lazarus, there were no friends in the place. And because of this, dogs were licking his wounds. The whole world was taking with cheerful faces from him, and they knew the rich man and loved him deceitfully. For he sold his love, and wherever he gave, he gave a hand. He increased love and honored him wickedly. But for the poor man, there were no friends nor relatives, for his love was not of God but of faces. If, then, the poor man is cast down and someone knows him, but these dogs that barked at Lazarus.

He was full of sores and did not feel the healings. He had no reward for the pain he endured. He was cut off from friends, from a physician, and from health. He had sores and poverty, and dogs were his companions. There was no rest for him in which to be comforted, and his pains were confused. There was no health in which he could be strengthened over the afflicted one. Nor were there friends to support his heart in his troubles. Dogs, grief, and destitution, and again nothing else. There were no comforters for his sores, though they were many. Nor were there supporters for his heart, which was broken by affliction. He suffered, hungered, and was full of woe, and what was he to do? And though it was good thus, he did not hasten to be a beggar. As for the rich man, however, who was cast down and thrown at his door, hear again how he was exalted and filled with blessings. His body was strong, and in his youth he was rich. His clothing was splendid, and his foods were fine. His table was full, his house was prosperous, and his place was feared. He was rich, strong, and everyone loved and honored him. Fine clothing, a strong body, a full purse, a glorious life, and all good things without end. He rejoiced in his wealth and was exalted in his garments, and he was entirely splendid. He was pleasant and strong, and he did not look at the poor man.

Lazarus was at the gate of this proud man, and he was full of woe and saw blessings and was not pitied. He was satisfied only with the crumbs from the tables, and he was covetous. And the inheritances that were there he did not desire. He did not care for clothing, nor for wealth, and he was humbled. Nor did he care for the foods that were on the table of the rich. He was intent only on the crumbs that the dogs ate, so that even nature followed her custom and he was covetous. If nature had not been driven by great hunger, he would have distinguished and not been covetous for the crumbs. The desire is base when a man asks for inheritances, and when nature seeks what is its own, it is proper for him. For the bread of the day for which he was covetous, a man is from nature itself: foods. But when he changes his desire, it is death. That separator did not even consider bread complete; he was content, but he was satisfied with crumbs and his hunger was quenched. When nature rose up against him and pressed him like a creditor, he was covetous for the morsels that were brought to him. He was covetous to fill his belly with crumbs, and even this was not granted to him that his beauty might increase. He was covetous, but he did not blaspheme, and concerning the giving of alms he did not murmur.

from God, his portion was the poverty of destitution. And he knew that it was from God that he received it and was content. He placed his spirit in her palm, and sickness and affliction, and he bore his pain like a divider without complaint. Thus he bore his poverty without murmuring, as a gift from God that was given to him. He looked to God who distributes wealth and poverty, and that He had given him poverty, he did not complain. In the distribution he saw that the distributor was just and a divider, and he did not look to the one who overcame, but to the one who distributes justly. A sick body and an empty house came to him from the victor, and he did not wish to change anything that came to him, for the distributor was just. He saw that in his portion there was no wealth and no possession, and for what was not his he did not covet to take. He saw the delicacies that were being lost from the rich man, and he was covetous for those that were given to him. If they were suitable or if they were brought into the rich man's house, he would not have been pleased if they were not given to him from suffering. After they were removed from the table, he would run to take, when they were thrown away without the master of the house knowing. For those that were lost, he was covetous and they were not given to him, and again he bore it without complaining in affliction.

He did not envy the rich man nor his table, nor his clothing, nor his health, nor his luxuries. Upon the crumbs his desire was set, that he might beg and receive. And when they did not come to him, he was silent and quiet, even from these. The rich man, however, was cheerful and proud, and did not look at the sick man who was cast down before his gate, full of pains. He raised his eyes and widened his heart, and rejoiced entirely. He stretched himself out in the street, while from his gate he did not go far. He went out and breathed, came in and was haughty, sat and was proud, stood and was puffed up, went and was joyful, came and was merry. He was proud and delighted, reclined and was pampered, adorned in garments, reclined on couches, dwelt in luxuries, was rich in treasures. And his house was strong, his belly was full, his body was healthy. And all the good things that exist in the world were abundant for him. As for Lazarus, however, he was sick and poor, lowly and despised, and afflicted and hungry and oppressed and abandoned, cast out and despised. His belly was empty, his dwelling was dry, and full of sores. And he had pains and a wretched life, and he endured tremors. His evil hour was great, his distress was abundant, his suffering was severe. And his end came, that he might depart from the world and from his garments. He learned of the existence of a world of pains; he was pursued. And like a lamp in which there is oil, he was appointed for death. Poverty rose up against him like a storm, and pains pursued him like waves in the great sea.

He was laughing that he had brought his ship without storms. And from the house of sorrows, the ship of great wealth was wrecked. In one day, evil lives were lost. And like a merchant, he went up onto the shore filled with sand. The waves of sorrows and afflictions dashed against each other. And all passed like a shadow and were unknown. He gathered his garments and bore his limbs in the depths. And his path was completed to the sign and he went up to the shore. He leaped and struggled: the months of his pains, one after another, they crushed each other and went out, they were equal toward the end. They carried his burden, the evening and the morning, this one toward that one. And he bent all the times to the pains and to their sorrows. The wheel of his life was turned toward the end. And from the house of sorrows, she bore and placed him in a high place. Lazarus died, for truly his death was a joy. For it is right to say that he died alive. The poor man fell from the dung heap to the house of the kingdom. He moved from his place to the glorious place of good life. He fell from the depth and received the height of the house of Abraham. He died in sorrows, as if to say, "He who makes alive dies." Lazarus died, and the sons of light bore his honor. And the ranks received him with great joy for his honor.

They spread out: the holy garments of the angels. And they crowned him with crowns of light on the way to the house of the kingdom. The hosts of the heavens arranged their ranks, that he might come to the land of sorrows, to the house of the angels. Clouds of light, like white sails, passed over his shoulders, and he was hidden from his companions. The diseases fled, and the pains and poverty ended. And the man stood in the place of blessings and virtues. The angels went out, and as for a victor they bound a crown for him, and they adorned him and brought him in, that he might see the bosom of the house of Abraham. The valiant one passed through the regions of the living and rejoiced, and in the passage of the life of light he did not tremble. The garments of light were a garment for him as he journeyed on the sea of the life that is full of darkness, and he was not afraid. The strong wall of the house of Gabriel crossed with him to his place of death, and he did not tremble like a weakling. He passed over the great abyss by the hand of the house of Michael, and they brought him and placed him beside Abraham in the house of the kingdom. He descended the step of poverty like a worthy one, and without stumbling he conquered it and ascended like a triumphant one. He stood in the circle of hunger and pains, and was bound by it, and the watchers of how many fierce ones without mercy were amazed.

And over the one who was victorious, the angels went forth with their crowns, to meet him as he was being honored by their hands. For here, to the land of misery, gold was chosen, and his beauty shone; they took him and placed him in the house of the kingdom. On the bed of pains he fell, like gold upon the anvil, and his sufferings tormented him until he became a great crown. For the poor man entered the house of the kingdom through the bosom of Abraham, and the time came that even the rich man died in truth. The rich man died, and his death was indeed death; he died and was buried; his burial is witness that his death was death. Concerning Lazarus, it is written that he died and they brought him to Abraham, and concerning the rich man, that when he died and was buried, he descended to Sheol. Great is the difficulty concerning the distinction with the reading; but if it is distinct, it does not distinguish a man, nor does it read. For the reading, every man knows truly; the distinction, however, concerning the small one can be found by you. Great is the difficulty that it is a little less than the reading, and concerning the distinction, the soul is increased clearly. The voice of the word hearers are even the animals; its distinction, however, is for a man who has understanding and intelligence. Therefore, understanding opens its ears towards teaching, so that it may be able to see the beauty of the reading. Concerning the poor man, it is not written that he was buried, and why? But because his death was beloved, it was not death.

laid him in the tomb. And as for the one who died, it is not written that he was buried, for he was alive. But the rich man, it is written that he was buried at his death. Woe and a narrow place and great shame. When he died, his burial was like a burial, and he descended to Sheol, this one who did not rejoice at Lazarus. For this one, his burial and his funeral were not as was heard. One to heaven and one to the abyss, and they were sent. It is written concerning this one that when he was being tormented in Sheol, he lifted up his eyes and saw Abraham and Lazarus. From that which is written, that he lifted up his eyes, it became known that he was in the depth, and that poor one was in the height above. He died, then, and was buried, this wretched one, as it was said, and he descended before the gate of the fire in great pain. Like a shadow of a fleeting cloud, his good things passed away, and upon his limbs all the evils without end. As in a dream, he became rich and was adorned, and his soul was deceived; and he awoke and saw that he was despised, oppressed, and full of pains. Like a spark that falls into his garment, he cried out in his clothing, and immediately, when the heat of the fire reached him, he became rich and was destroyed. He heard of depths, of wines, and of goblets, and when the fire of judgment met him, he rolled and was humbled.

He left his high couch and fell into the deep, dark abyss that has no bottom and is full of fire. His splendid and adorned bed was overturned, and he descended from it, and coals of flame received him. Death overturned that table of his that was full of delights, and in a valley that has no water made a place for him. The wretched one left the splendid dwelling where he had prayed, and descended to a place of flood where waters do not give him drink. The world was astonished at him, his children and those who had increased his wealth; his love of wealth became bread for the flame. He descended into the depths and inherited darkness in the dwelling of Sheol, and tremors and pains and griefs and all afflictions surrounded him. And when he was tormented there in Sheol, he lifted up his eyes and saw Abraham and Lazarus in the kingdom. He saw that poor one who used to lie at his door every day, while he himself was glorified in a high and wealthy place. He saw the lowly one, for whom a crown was set with the righteous, and he gloried in height and was filled with the blessings of heaven. He looked at him who was seated at the table of Abraham, and ate light and drank radiance for his refreshment. He saw that he was reclining on a couch full of life, and from it all spiritual delights were drawn. It was shown to him in a place of pains that do not enter him, and griefs that do not at all approach his dwellers.

He saw him in the pit which the father of his friend Abraham had dug, in which he himself had made a feast even with the saints. He was astonished that this one, the rich man who used to rule, was opposite his own door, and he looked there at him but did not recognize him. He knew that this was the wretched one who had been surrounded by dogs licking his sores and tearing at him with their tongues. The Gospel, full of light, teaches us in all its words, and from every side it has a clear face. It instructs us concerning the revelation of the new world, and concerning its forms, its affairs, and its ways. Through it we can know clearly here what exists beyond and where the great judgment is. If the Gospel had not shown us, who would have known that the sides see one another in the new world? From what happened to the rich man and to Lazarus, we observe the entire vision of the sides there. They see and know and hear a voice from that one who had no speech, and questions from this one to that one. For the judge and because his great judgment is established, this spectacle is spread out: the sides see one another there. So that the orphan, defeated by the kingdom, looks and sees in the fire the one who wronged him, while he is being tormented. And the widow stands in height from the east, and in her adornment looks at the one who cast her into Gehenna.

He saw Cain standing on the left side of Abel, whom he had slain, and he was crying out and rejoicing from the depths. And he saw the oppressors being oppressed by their own oppressors, as they were being avenged. And he saw the judge who had perverted justice, that same one who had judged him. For this reason, the two sides are set one opposite the other, so that the judgment of the Lord might not be hidden from his creatures. And the one who saw here that he had prevailed and done well, he rejoiced there when he saw the oppressors in the pit. And the one who thought that here it was a mistake, he rejoiced there, because even for a small word from the mouth there is a penalty. And the peoples learned that the Lord is righteous in all his judgments, and that every man goes to his place according to his deeds. For this reason he arranged, set in order, established, and prepared the high place of the kingdom within Gehenna, so that it might not be hidden how he acts towards the wicked. He revealed it like a light, his great judgment before the creatures. He made a face for his righteousness, that the pure might look upon it, the peoples and the world that cannot be deceived into taking it at face value. All hidden things come to light in his great judgment. And for this reason the two sides are arranged one opposite the other, so that when judgment is divided and goes forth in righteousness, both sides cry out, "The one judge is righteous for all." How great was the sorrow when this proud man saw that wretched one in that greatness in which he himself had dwelt.

And as his belly was filled with his delights, he was deprived of a small drop from his fountains. For justice weighs the deeds equally, and the recompense of injuries is measured by the just balance of their doings. With the delights, a drop of water is placed in the balance, so that the equal may repay, as the injuries are completed by the hands. That one was for delights, and this one was deprived of a drop, and that one took not, this one took not, so that there was no envy without envy. He saw him from afar in the kingdom, as he had seen him. Again from afar, in it, he was tormented by envy. That hidden seer saw that poor man, who was delighting in pleasures and not giving to him. He compelled that rich man, who was delighting and not giving him a drop of water, which was in the house of Lazarus. He prepared for him a bed of fire in Gehenna, instead of the comfort of the pains which he saw in that poor man. Instead of his limbs and his body which were defiled in it, he gave to Lazarus a garment of light and a crown with which he was adorned. And instead of these vile lives which this one lived, he took for Lazarus that kingdom which is unceasing. Instead of the foods of that rich man, he gave to Lazarus a table of blessings which has no end to its satieties.

Now the flame is hot against the coals, and the fire of the poor man is kindled in place of his own fire. And the great thirst that surrounds him in the fire is for that rich man, in return for the great and harsh hunger of that poor man. And just as here the needy one begged from the feasts, so the rich man begged for a drop of water in great torment. He was cast into the fire and the flame enveloped him, and he cried out in anguish, but no one from the house of Lazarus heard him. The fire was kindled within him and he groaned from oppression, and his friends stood at a distance from him and did not approach him. There the thirst for water pressed upon him in the midst of the furnace, and he began to cry out, "My father Abraham, have mercy on me!" He saw the foundation of the righteous, which is established in the height above, and from Gehenna he made a plea in great torment. He saw Lazarus, known and beloved among the saints, and he asked him to come to the fire to him, so that his thirst might be quenched. He saw that the poor man was able, if he were sent, to bring him relief from his distress from that wall. He saw that if he came, he would enter the fire and be heard by him, and the flame that enveloped him would be slightly extinguished. And because of this, he cried out in supplication to Abraham, that he might send him to do him a small favor. "My father Abraham, have mercy on me!" he implored, and he implored that Lazarus be sent to him.

Woe to the rich man, for the cup of water from your side came to him, and to the head of the burning coal from the thirst. Woe, woe to the proud rich man, whose wine and banquets are now a lowly drop of water that he asked for alone. Woe, woe to the proud one, whose tastes and delicacies are now a great thirst that surrounds him in Gehenna. Woe, from where to where he fell from the tables, so that he became needy for a cup of water and would not receive it. Woe to him, the sick one, how he gloried in the life of deceit, and went and found evil life of all desolations. Woe to him, the high one, how he was exalted above many, and the flood overthrew him in the mire that is full of flame. Woe, for he was haughty and puffed up and swelled, and the boils came upon him, and behold he is rolled upon the cinder. Woe, for he was delicate and beautiful and lovely like a flower, and the great fire of Gehenna kindled and consumed all his beauty. Woe to the rich man who used to change all his wines, he asked for a small cup of water, and his throat was parched and his suffering great. Woe, for he was confident in his markets and his stores, and he cried out for water in the fire, and called, and no one heard him. Woe, for he was accustomed to the service of slaves and attendants, and now he is begging from the poor man for water to give him drink. Father Abraham, send to me my brother Lazarus, for I know that he is the one who used to be at my door.

Like a man who says, "He knew me, and I knew him." And I was like a drop of water and a drop of blood, that wise man. See the rich man, with the sons of his pride and the sons of his counsel, and the sons of his garment; there is no banquet of the house of Abraham for him. The sons of his table did not see there, nor his beloved ones, nor his friends, nor his handsome ones among his possessions. From his acquaintances, those who were with him, he did not see anyone there. But only that poor man who was before his door. If his friend or his relative had seen him in the kingdom, he would have asked on behalf of Lazarus to come to him. And it was a wonder, and there was no one there from his own. He asked that one who was at his door, who was standing there all day. His friends, I think, were with him. By deceit, he did not see anyone from his flock with Abraham. From all that crowd that was there at his great door, he saw the whole multitude there in the kingdom. And like a sign, he asked by name for him to come to him, so that even this, in his pride, would be a great injustice there. In the humility of his soul, he began to call him, so that by this cause he would be cut off from sorrow. For when he was prostrate at his door and cast down, why did he not know him? And when he had distanced himself from him greatly, why did he call him?

He asked that he come to the mountain to meet him like a beloved friend. And that poor man, that same witness, cast himself down and prostrated himself before his gate, thrown down in pains and in affliction. And he did not know him then; now he calls to him. He would knock when he went out, he would prostrate himself when he entered, he would serve him when he was at ease. And when the time came that he was cast down, he too, behold, fills himself, to add to his groans and pains and affliction, and he stands calling to him that he come and imprint him in the midst of Gehenna. When his table was full of all delights, he did not know him. And when his turning came, the neighbor of the pit made him his servant. When he was exalted by his tastes, he was far off; and when he was cast down among the coals, he was near. Father Abraham, compassionate, was entreating on my behalf, and he sent Lazarus to meet me, to comfort my distress. The rich man cried out voices of pain from Gehenna, and Abraham answered him from the kingdom, saying to him, "Remember, O my son, that I received your good things; also Lazarus endured his evils abundantly. And now here he is cast down, and you are being tormented. Yours is there, and his is here; and what do you want?" It is not an interpretation that the Gospel seeks among the dividers, for all of it is light, even the interpretation of those mysteries. The sun grows dark, and its light is not changed; the moon sets, and its splendor shines upon the creatures.

Only the eyes of the heart were opened, which were held shut for you. And behold, it was shown to you clearly, as it is beautiful. Behold, it shows you, if you see, that it is distinct: that this world is opposite that one in all its workings. For its goods truly come to be evils, and its evils also become goods with certainty. All the goods of this world death fills, and from its evils life flees, as it endures. What is cast into it, the clouds prepare and guard for it, and what is oppressed in it, its expansion has a place in the new world. The Gospel of our Lord thus teaches the simple, and whoever wishes not to consider what is his own. He says plainly that whoever can find his soul, loses it, and whoever loses his soul in the world can find it again. For he loses his soul who is weary, persecuted, oppressed, and crucified daily before his pains and tremors, and dies daily because of the hope of the future world, and from excess lives in it, in the world that does not love him. And he who loses his soul here goes to find a place of trembling and a life of light without end. And he can find his soul full of blessings in the great world, and that which he can find his soul if he loses it is delivered to him. For he who errs, casts, sins, and is insolent, and finds for himself the life of the world and all its riches.

And he loves wealth and is bound by the pains of his soul. And he seeks out the heights and increases his flight from the precipices. And he finds his soul in a life of pride without cares. Behold, he destroys and condemns her that she might find. And he goes to inherit the sea of fire like the rich man. For here he receives all his goods as it was said. O the splendors of this world, how bitter they are! For they sink from being all the precipices to their bottoms. O the garments and the coverings and the pains! For they give birth to sufferings and griefs and death and all abandonments. O the foods and the tastes and the wines! For which thirsty one has the rich man traded himself? O the great and full table of all delights! For from it all cares arise after a little while. O wealth, whose master’s weight a little wind carries away! And it casts his abundance into the sea of fire without end. O the pain, what has it done to that wretched one? For as in a dream he acquired it, and forever, behold, he is deprived. O gold, how much it leads astray and is not consumed! For it blows and makes poor, and at the end casts into the fire. O the honors which like a shadow passed and vanished! And from them came shame and disgrace and all evils. O the beginnings and the adornments of the proud man! For they have traded sufferings to him in the bosom of Gehenna. O the goods which the great stone took! And in exchange for them he brought all evils.

O the world, how much it leads the wretched astray! And by its vanities it casts down, destroys, and ruins them. I deny you, O world, how many fair helps are yours, and how many evils and full of woes are all your goods! Fear of you is the blessedness of him who has increased your deceit, and his great enemy considers you as though you were not. Woe to him who loves you, and woe again here to him who serves you, for your lover burns and is consumed, and there is no one who serves you who can escape from your goods, O evil world, for a wall, a fire, and a great pit are found in them. From your gift every man fears, if he is discerning, for within honey you place poisons, when you give. Sweet and bitter are you, for even your sweetness is bitterness; your goods are indeed evils, as it is written. Henceforth now, from your evils no man fears, but he fears if he is acquainted with your goods. For from these evils which that poor man endured, from them he found that kingdom of the house of Abraham. And who can set his heart upon your evils, and love them except one who is firm like Lazarus? If, then, a man loves the evils of this world, it is known that from them he inherits all goods. For if a man takes here and does not give there, in one world he is confined only to him who loves.

How much he poured out his soul here for this world! And he multiplied his love for that world which has no place. For what are the signs of his face that he sets apart so distinctly? The joy of this world he considered a blow that strikes and destroys. And these things: it is yours to know clearly. From that discourse which Abraham spoke to the rich man: I have received all your goods, and he his evils. And in exchange for these things, he is now expanded and you are constricted. Very harsh is the word to hear, and how much it suffices! But how much he endured good joys! That rich man, because he was expanded, is now constricted. And because he rejoiced in these things, in his life his sin is great. It is not written that he sinned, but that he was expanded and also rejoiced. And he took pleasure and did not give to the poor. That he plundered or robbed was not accused of him from sin. Nor that he acted unjustly, nor that he perverted his ways. The orphan whom he robbed and stripped of his garments did not receive from him. Nor the widow who, because of her poverty, [was cast] inside from his door. In this alone he was accused before the judge: that he rejoiced and did not look upon the poor. When the covering was removed from Abraham, all his sorrows and deeds became a lament for him, a lament for him, a wailing. If there had been anything else that was grievous in him, the righteous one would not have stood over him and covered him.

these goods of his he truly earned, without wronging anyone. For he would have taken all his good deeds, he said to him alone. Not by robbery nor by plunder did he acquire them. For if he had had these goods, he would have distributed them. (For he would have reminded him of these goods of the world. And if he had not received all his good deeds, he would not have said to him. For that one who would pervert and twist, what would happen to him? And not that he was adorned, but that he twisted his limbs. This one burned because he was deprived of the poor man. But what of that one who also to the poor man, how much? That one was scorched because he delighted in his small portion. But how much more did that one burn who took the bread of hunger? Over his garment he was proud: he wore much a cloak, so that that one who cast off even the garment of his own mother. How much? The story of this one was told in long accounts. And of the robber and the thief there is no story. This proud one, in the fire his limbs were scorched because he was proud. The robber, what place did he reach there? This one who was stretched out, known in the midst of Gehenna. To what place did he cast his limbs, where they sought him? It seems to me that to the fire of that place the robber descended. How much did the flame cover him below in the abyss? And it did not allow him to see Abraham and Lazarus.

This one who did not see Abraham and Lazarus by robbery: The robber, then, in the fire that was cast and lowered, his skull was large and he sank, placing his foundation in the depths. And his story is not there, for it was hidden from him in flame. He was buried in coals, and his story ceased and was not spoken. His tongue was fire, and the word and speech about him were nullified. For this proud one is known and revealed, his judgment is great. And his story, his speech, and his transformations are written in the Gospel. The word of this one casts fear upon the rich. And from his history: terror fell upon the heart of the wicked. A great pain moved his tongue to tell his story. And with sighs, the mouth of the great one spoke his pain. He cries out in the fire and raises his voice from Gehenna. He multiplies, knocks, and holds the door, and it does not open for him. Where there is no door, he asked for mercy from mercy. And after the door was shut in anger, he knocked, seeking to enter. Oh, from the world, what did he do to that wretched one? He bound him in his love, and in what he rejoiced in, he bore sufferings. Because he was opened and in what he filled his belly with bread, behold, he is choked, stifled, thirsty, and wails from the burning. A drop of water he asked in vain from the palace. And honor came to him, for in the time of his abundance he would not have asked for it. The great door of the kingdom was shut to him. And it was not the time of abundance that knew how to respond to requests.

The skull of the robber was heavy and he went down to his depth. And he did not accept another companion at that time. Into the heat of her womb, the bride descended to be buried. And he was looking there as if it were opposite him, and he did not enter it. For the spirits had gone up and the door of that prison was shut. And those outside remained, and from then on entry was not easy. To the one who did not go up on the sea of the shoulder and the ford of the waters, and to the tomb of life he could not enter. From the great ford of the mountain, the door was held fast, and those who were inside to be saved did not open it. Not from mercy, for God is hidden in his great judgment. That is the time of that rich man who had no mercy. For his bones were for evil, and it went out over the wicked, and they went up. The mercies were heavy there in the house of the kingdom. When the judge releases a judgment, he does not again ask, for the debtor owes him and the innocent is acquitted, and there are no questions. That rich man, after he rendered the great judgment, was awake to appeasement, and because of this he did not even hear him. The escape fell into the mouth of the flame, and the judge again did not wish to hear his word. Those are the questions, and the judgment went out in righteousness, and there was no place for petition or for appeasement.

Because of this, that righteous one did not send. The flood of waters to the one who had delayed, and he had not yet asked for it. "I did not receive your goodness," he was saying to him. And he did not know Lazarus when he was with you. If he had been accustomed to sit with you at your table, even now he would not be far from your side. If he had given himself with you in your service, he would have taken your custom and come to you like a friend. If he had drunk from your cup which was mixed, behold, now the flame has opened a door for itself. I did not bring him out with you there among the tastes, and there is no way for him to come to you when you call. And besides these, a wall was placed between the sides, and there is no crossing, that one might go and come to the side of his companion. Not from here is there a passage to come to you, nor from there is there a way for you to come to his side. The bridge is cut off, and the pit is deep and full of fire, and the chasm is terrifying, and no one is able to walk it. Anger has cut off the path of the sides so that it may not walk again, but that each one may rest in his place where he is. The place no longer receives the place that was used by it, and there is no movement for a side to pass over to the side of his companion. Woe upon me, how then have you delayed to seek mercy, and you erred and were silent from the petition, and then you brought it near?

Until now, where have you been silent from supplication? From now on, your voice will not be heard, nor will it reach the ear of the one who speaks. The time for repentance has passed, and it has gone away and is not accepted from here to there. Until this point, grace was the hearer of voices, but from here to there, sorrow is lost, and the sinews are cut. Why is all this labor in vain? The time for repentance has passed, and you have not brought it near. The places are separated, one from its companion, and a narrow space without a bridge lies in the middle—what will you do? The voice of the lamenter is still, silent from wailing, so that no one may pass from here to there, as you say. Great pain for the one who hears distinctly the powerful saying of the lamenter's voice, how harsh it is. But what has been given to me? I weep, and I make those who hear me weep, for the story of the lamenter is unspeakable. His story is a groan that cries out in pain, and then he says, "How powerful was the hour when he spoke with Abraham!" When his petition was cast before his face at the great gate, he remained a supplicant, rejected and despised, and not received. And that word full of wrath was hidden from him, and the lamenter knew that there is no place for a request. And he saw that time did not give him a hand to return, and he was confirmed that there is no mercy that can soothe him.

And he cut off all hope within Gehenna. And his voice ceased from the supplication that was toward Abraham. And his soul trembled in his eyes, and he was silent from entreaty. And he thought in his heart that there was no way for him to the house of Abraham. And a cloud of darkness covered him from all sides. And coals of flame struck him in that harsh place. And he learned and saw that there is no place to escape. And he perceived that his torment has no end. And he cried out much, but it was cut off, so that it did not reach him. And he asked for a drop, and it was denied him, for they did not give it to him. And he learned that the place of the infernal regions does not pass away. And he saw that the saved are separated, not one from his companion. And he despaired from there, for what had passed by him could not be undone. And the way he had come was blocked, so that he could not walk on it. And the bridge was broken, and no one could cross as he had hoped. And the door was shut, and it would not open for him to knock on it. And the place was sealed in its place, and it received no more. There were no comings or goings in any manner. And there was no physician who could come and feel his great pain. And no helper who could do anything for his wounds. And he learned that the darkness is eternal, without healing. And he was silent in his heart from supplication, for he would not approach again.

At that time he had renounced his wealth and his goods. And he stripped and also sold his possessions and his treasures. He gave away all his gold and his silver. And he spent much on garments and coverings. There he learned that here what he had learned he had not wished: that the steps of the rich are swift over their masters. O the wisdom of Gehenna, and O its cunning! For it was fitting for him that he should never have helped the poor. In the ravines of the rich he was swallowed up, and he learned from the judge: that he had erred in not giving to the poor, and had turned his eyes away from the destitute. Like a school, Gehenna became, and in it he was taught: how it is fitting that one be governed by one's wealth, its master. And already these voices he was uttering within Gehenna: "Blessed is he who saw wealth like what I have seen! Blessed is he who wore embroidered robes in the world and went around: for the linen that I wore has kindled a flame upon me! Blessed is he who was a beggar like Lazarus: and reached his place and inherited the blessing of Abraham's house! Blessed is he who was hunger and thirst: there, where they would give him water if he wished! Blessed is he who did not eat bread in the evil world: for I who ate, behold I burn bitterly! Blessed is he who was not adorned in life there: and came here and lived well like Lazarus!

Blessed is the one who was naked and hungry like a beggar, And placed his limbs beside him without covering. Blessed is the one whose rags pursued him in the world below, And he did not see here the coals of the fire of the naked ones like me. Blessed is the one whose children are pains and afflictions, And the houses of stones of fire like mine were not scattered. Blessed is the one for whom the bread of the day was not broken, And he brought forth here from the treasury of the living for me. Blessed is the one who was a servant to poverty, And did not marvel at wealth and burn like me. He denied garments and coverings and cloaks, And his treasures and his goods of the world below. But what did my deeds do there? They became a nest for pains every day, And gave me here near the place of the house of Lazarus. But what did my servants do? Dogs in the world, and they licked my sores, And they cleansed me here from the sparks of the flame. But what was the way for the Lord to death within Gehenna? And I was saved from it as I was saved from the treasures. He passed like a dream and like a shadow, all my goods, And here my garments have no end, and what shall I do? But what gave me a sign from the dead to go and say, In the world below, among which pains a man is immersed here?

In those moments David was longing for Sheol, And with sighs he raised his voice and did not cease. A small morsel he begged in the square, and they did not give it to him; And if he had taken that morsel, how would he have been harmed? O rich man, great and haughty, son of the mighty, Why did you ask so little, when you yourself ask? A morsel of water to the sea of fire—what would it do? And in that place of the flame, how much would it suffice? A small morsel for that abyss which has no bottom— If it came to you that you begged it, what would it do? Small is your request, though your petition is very great; And why then do you diminish, asking from the house of a king? David says: And if thus I have not received, If I had asked something great, what would have happened? If I had begged a morsel from there, my petition would have been ashamed; If I had increased it, what would they have said? It would have been for me. In a small matter the customs of the place are learned; And behold, I have learned that in requests they do not pass beyond it. Debts are paid, and he who casts debts receives good ones In the measure of what he consumes, he also takes from suffering. My evil debts, which for the poor man never cease, And because of this, the suffering ones do not cease for me.

David said, "Now that the trial has ceased for me, And there is no place for mercy, that I might go and be comforted. Father Abraham sent me to go and inquire among the dead, To tell my brothers about the affliction that has befallen me. I sent to my father's house and to my loved ones, even to my relatives, That they might see how and by what means I am struck by these pains. I go among the dead to go and proclaim in the marketplaces, That the whole world might fear, every person, these torments. A letter filled with tremors and sorrows, He took from here and brought to the rich of the world. I paint a picture of my great affliction with words of pain, And I go and am placed among the rich, that they might look upon it. I sent to them that which did not resemble their deeds, (And concerning the misdeeds of the world, they did not resemble me. They despised the wealth that was upon their friend, behold, I am burning, And they were not moved, neither by feasts nor by garments. I make known to them about Gehenna, how harsh it is, And how severe the great fire of judgment is upon the rich. I advise them that if a poor man is seen in the street, They bow down to him and embrace him with their arms. I teach them that great is the license, That is given to the poor here in the great world. I show them that whoever is heated by the poor, Becomes one who seeks a drop of water and they do not give it to him.

I have become a lesson for those who would not be corrected and who go astray. The world with its deceits, as it led me astray, and now it has cast me aside. Like a spectacle my story has become among the rich: They look at me, and do not resemble me, and they burn like fire beside me. He recounted to them about the robbery and about the burning, And about the afflictions of the lords of gold, how bitter they are. I became the cause, the word, and the parable full of sorrows Among the rich, and their speech as they trembled. They remembered me and let go of the hand in their possessions, Lest the blazing flame that was to burn them come forth. I became like a story full of terrors, And their astonishment from one to another in great envy. I became a spectacle, and they distanced themselves from the spectacle, And my own cause they considered as rebellion. Now I go, a man from the dead, as I was sent, And I say there, "What is here that is of benefit to me?" See how that rich man has been taught By rebellion, until he learned what he had abandoned. The rod of judgment teaches the end to all rebels, And it teaches them the way of truth which they had not learned. What by words and teachings was not learned, By the rods of judgment he swallows and learns, like the rich man. Whoever rebels against command and against law, By the flame of judgment learns what is fitting.

Alas for the rich man who learned here from teaching, and from whose mouth the lesson that was to be taught was turned aside. While in his wealth, before his eyes he did not blush. And when he was stripped, he looked to the mountain of death, as was necessary. Then he learned, when teaching was of no avail. For on the mountain, if one sows, he reaps death. In the midst of Gehenna, he remembered his soul and his loved ones, and he was sending out teachings, being dispersed. When he had in his hands, he did not go to the one in need; and when all that he had was finished, he taught, but they did not follow him. A messenger from the house of the dead sought to send, that teaching might come to the world from Gehenna. And Abraham answered him as a teacher of truths, who was in the world, the prophets and Moses who taught. Now from this there is further advantage for the wicked, that they not be troubled about that world, where it is. Lest one say, "What then has been given to me from the dead, that I might be told what is there and where I go?" And he might speak to me about Gehenna and about the kingdom, and explain to me about that judgment in detail. This is what that rich man sought, who sent, dead, to the world, if only they had heard him as he wished.

Alas for the rich man who sought that which was sought and was heard: that the inheritance of teaching the dead to the seekers was his. Behold, Moses and with him the prophets, also the apostles, from whom the whole world learned what is needful for it. Which one seeks that the dead should come and relate to him concerning that matter? His heart is like that of the rich man. And the inheritance was spoken to him from Abraham. And it is found that man, through the prophets, all interpretations. The books in the world are medicines for the soul, by which for every pain, every remedy, is found through them. They teach the way of life to the seekers, and open the door into the kingdom through their revelations. Like lamps of great light they are placed in the world, and they pursue errors like darkness from souls. Through them is found height and depth, breadth and length, and all wealth and all the treasures of the house of God. Through them is found also the thought of divinity, and it reaches that which attains the high intellect of being. Behold, in the books are all the lives of the seekers, and they teach how to approach God. If there had been need for the dead to be sent, that rich man would have been sent as he was fitting. For God desired through all means to help the seekers and bring them to repentance.

And if the rich man’s request for superiority had been accepted by God, he would have sent—he who alone sent and came to the house of the dead—so that the dead might come to him, and the gain would not cease. What power did the dead have to say to the beggars, “Send him, and he came to their place from their side”? The Scriptures did not diminish anything from us of teaching, and everything that was necessary for him they spoke and declared to him. It was written in Moses: “Do not despise the son of your flesh,” and give charity to the poor and to the stranger. And: “Do not finish the measure of your field when you reap, do not glean your vineyard because of the poor,” so that your bread may be hidden from hunger. It was written again in the prophets: “Let the stranger enter your house when it rains.” Again, it gave blessings to the one who looks toward the poor and confessed that he would deliver him on a bad day. If that rich man had heard all these things, they would have sufficed for him to live well by them. Moses taught: “Love your neighbor as yourself,” but why did that rich man not hear? That poor man was near him, who was at his side, and it was easy for him to bring him in and seat him at his table. But because he despised the son of his flesh who was at his door, he despised the poor man and did not give him the morsel he asked for.

He was heard concerning his blessings, for he looked upon the poor man. And if he had looked upon him, he would have lived, and he would not have burned. On the day of evil, the Lord brought him out, as is confessed. And he who did not look was not delivered from distress. That day of evil is the day of the great judgment. And the one who looks upon the poor man is delivered. Therefore, that one was not delivered from the fire, because he did not look upon the poor man. All these things are written in Moses and also in the prophets. And there was no lack of teaching in the world of the living from him. And it would have been more fitting for the dead man to come as he wished, so that he would not have needed to teach where Moses taught in the world. And in lamentation, Abraham cried out to him, saying, “Behold, there are prophets for you; listen.” David says, “I do not desire, O my father Abraham, but let the dead man go and teach the world.” The just one says, “If the scribes do not listen, and if the dead man goes, will they listen to his teaching? If the prophets, with the thoughts of divinity, are rejected there, how can the dead man teach? If the eloquent discourse of Moses is not accepted, how is it fitting that he should make them hear through teaching? If that great one, full of revelations, is rejected when he teaches, what will the dead man do when he speaks?

He was heard concerning his blessings, for he looked upon the poor man. And if he had looked upon him, he would have lived, and he would not have burned. On the day of evil, the Lord brought him out, as is confessed. And To Moses the lawgiver, how do they hear what he speaks? His portion is more abundant; the dead man went without being heard. The righteous one spoke well concerning the rich man: And with weeping he oppressed his request, and it was not accepted. At that time, afflictions pressed upon him, the despised one: And he became small, and weak, and was confounded, and ended in great suffering. At that time, all his words were lost: And there was no place where he might speak again with Abraham. At that time, his questions and his agreements were finished: And his voice was silenced, and his tale was extinguished, and his fire was quenched. At that time, when his speech ceased from Abraham: Already a great flame had seized him. At that time, when two petitions were offered: And they were rejected, and his cries were turned aside, in great pain. At that time, the sea of flame raged against him: And in lamentation, the great one of fire was roaring. At that time, a wave dashed him against a wave: And coals gave coals to him, to increase his suffering. At that time, all his causes were ended: And there was no remedy for him to be sought from the house of Abraham. At that time, the mourner was silent and did not speak: And only the voice of the fire was heard, the great furnace. At that time, wrath turned at the door of his words: And he had no cause except to say, "Woe is me," alone.

At that time when he was being embittered with himself, and he groaned in pain, and his voice was mixed with the cry of the coal. At that time when he turned his eyes from Abraham, and he did not look at him, nor see him, nor hear him. At that time, to the right and to the left, he looked while groaning, and there were no friends to console him. At that time, like a woman in labor full of tremors, with cries of pain he cast himself down, while he was saying: Where are the merciful ones and companions and also friends, who do not deliver me from the burning of the flame? Where are the kings, the counselors, and the wealthy, who would have poured for me with pitchers, so that my life might escape? Where is the wealth that was heaped up by me and did not avail me, and greatly heaped up for me a great burden and trouble, and now it is not? Where is my table, that which was filled with all delights, for behold I ask for a drop of water and they do not give it to me? Where is the gold after which I ran to acquire, that if it were exchanged for one drop, all of it would go? Where are the robes of silk and of fine linen, for here I am clothed only in a garment of coals of fire? Where is my authority, where is my honor, where is my trust, where is the world for which I did kindness and a false name? O great fire, grievous one, eternal one, what have I done to you, that there is no place on one of my sides to flee from you?

O great Gehenna of judgment, how bitter you are! And the spirit of mercy does not consider the pain of the one who is burning. O the treasury that gave me wealth, when I was full of it, my soul: if only I could turn back a little from you! O the torments that I endured, if only I had been spared from the stripes! In what place I have fled from you, I do not know. It is not the judge who decreed judgment upon me, but I myself sinned, for I hardened my heart from the poor man and did not help him. In this story, what does he seek to open his eyes? Much more, because it is filled with suffering—all of it. In it a person learns about the kingdom and about Gehenna: that one is narrow and that one is fearful for the one who distinguishes. But who hears about the punishment of that rich man and is not terrified by his burning, his life is extinguished? Or (who learns about Lazarus, how much he endured, and does not love poverty, if he is wise? Until now, wealth and poverty: poverty has come, and there is no change except truth toward the desires. Here the wheels of the chariots are mounted for the contest, and every day wealth and poverty are carried in it. For the rich man today, tomorrow he becomes poor; for the poor man now, after a little while he becomes rich. The sick man is healed and becomes healthy, just as the healthy man becomes sick. For changes are woven into this world and its deeds.

A great youth and an old man, and an old man dies: There is in the world no complete resurrection without change. Morning passes and noon comes, and evening inclines and sets; And night comes and takes away the place of all that was. The day is longed for and its light is beloved, and its beauty fades; And night creeps in, enters in its place, and destroys it. Not so are the times that stand in cycles there; And the hours are not subject to changes for the evening. There is no passage for the evening that comes after the morning, Nor for the night that passes, a place from the day. From the west there is a day that has no evening, And night has settled that has no morning from the left. They are not revolving but standing without change, For in the midst there is a great abyss that has no bridge. The path is cut off before the hours that do not revolve, And the course of the cycle is broken, and it ceases from changes. There is no bridge for the light that passes by the darkness, Nor for the darkness that casts its path by the light. (All that has works there and righteousness, All his wealth: it is his own and he sanctifies it. And the one who is poor, that poor one is truly Unchangeable: time is there and changes him. That rich man, call him rather a poor man, And Lazarus a rich man of names.

The hours of here in the world of here release every man. And the name of the true one stands, complete from his action. He showed us a light from teaching concerning creatures. And he drove away from us the darkness of the world that had covered us. It was a new world that had not seen us, for it was hidden from us. And Christ came, revealed, and showed it to us luminously. Woe and blessings that are in that place were revealed to us. And the discourse of the tombs and all that was used was recounted to us. That rich man who came dead was appeasing Abraham, and a great one of them was stirred up because of us. He is God and man, and he came to our place. And the whole account of the new world he revealed to us as it is. Instead of that one who came dead appeasing, behold, he has come. The Lord of the dead and all of them spoke to us who would help us. In action, see, if it is spoken, much profit. And he did not wish to release him, that Lord of all, as he confessed. So that the dead one who came would not be sent without profit here. Behold, the consoler of all the dead has come to speak to us. So that this one too would not be deprived of our help. It was prepared as it served to help us. The Lord of all places came from his place. And he came and revealed to us what was in that place when he spoke. And when the prayer of that rich man was not heard, that which he sought was stirred up by the hands of our Lord.

He had spoken his story in the place where he was revealed there. And the signs of the place, he made known to Abraham, not because he was angry, but because the father desired. He sent his son and he came and showed him the whole story, for he was not able that a dead man should pass and come to the place. Behold, the living one came and the mysteries of the world of the Persians. He brought to our world the voices that were from Gehenna. And the speech that came forth from the kingdom against the rich man. He brought to the place a form of the sufferings from that place. And he spread it in the streets of the whole world that every man might see. Instead of physicians, with words he set up a great image. For the world of the beyond, from the action of that rich man. And he spread his story upon the hearing of all his life, so that they might know that in that place something was spoken. So that no other would again seek here like the rich man, who from Gehenna came forth dead and came to teach. And it would not be said that if he had come, he would have profited. And if the world had heard, the story would have been hindered. The cause is taken away and there is none to speak concerning God, that there is another opportunity for profit and all of them from him. For he had one who was hidden and beloved like his friend, and who gave to him what he could withhold from him. All the mysteries that are in the house of the father, his son brought out to us. And now there is nothing for the father that is hidden from us.

Also concerning the cup of water that he asked for: (the rich man). Our Lord revealed to us, to show us how great his love is. Also that which he asked for, that the dead man should come and not be afraid of him. By his coming, the entire request was fulfilled. The rich man shows his love from Gehenna. And he who was sent to us in the hands of the dead man was entreating. Now all of you entreat for his sake, as he entreated Abraham for your sakes. Our Lord, who came and taught us, go and say to him: "We have heard about your burning and your thirst. You have taught us also that you were entreating that the dead man should come, and he should relate to us about your affliction and help us." He said, "Is this not the entreaty?" He said, "My Lord, that a man should be sent." You go and say as you came, and also teach. Your path alone is permitted; your way shall come and go, and to Gehenna and to the Kingdom it was easy for you. No barrier stops you from passing through the regions, and you go and fill their needs. There is no obstacle for you, a boundary placed between the sides, so that from here to there you may cast your path if you wish. Go, my Lord, towards him as is fitting for you; come towards us, and if you command, you also go and refresh that cup. For Lazarus was not able to draw water and cross the barrier and travel a path that was not his own.

Behold, the place of the dead man was filled, that he might not be sent. He also filled his place with water for that Lazarus. Over the corpse he did not begrudge that his gates be opened for him, that he might be hidden in him. You came and brought, go, my Lord, and hope for good. For the thirsty one, what? And to the water, extend mercy. Also over the dead man Abraham decided that he should not be sent. Also over the cup of water that he asked for, which was not given to him. (That which was his, let it be for us here: in you, all. For after both of them, you will be praised here and there. My Lord, and upon them, have mercy, and live in mercy from the sea. And he was not silent like the rich man in the thirsty place. In a ship of water to the sea of fire, give me that I may cross. So that the difficult place of flame may not be remembered against me. Baptism will protect me there from the burning. And it will spread its wings over the coal when the man passes. This water of life will be given to me. And I will not be, my Lord, deprived of the cup among the thirsty ones. I will not ask, my Lord, for water there from Abraham, That I might be healed, for the one who asks is not given. If he casts me into the fire by the wickedness of his hands, I will see you there like a sinner to the fourth. If he throws my sins there before the rich man, There like Lazarus by that angel. If sorrow within the place commands me to enter, In you I will be healed for the fire and I will come out like Mishael.

Water, the living water, you are the Lord, and you took me to yourself. Provisions for the journey to the mountain: from your corpse he might drink if he thirsts, I say. Be for me a bridge in that abyss which is set between the sides, that I might cross over to you, to the side of your begetter, and live with you. Behold, from here take for yourself the tears of those who love you, and give me there the living water, and I shall not be silent. Behold, from now on I appease you, my Lord; accept my petition, and I shall be driven away from Gehenna, which terrifies me. The mountain was ashamed of its limbs when its corpse struck it; the stench of your body and your blood, O righteous one, which mingles in it. The good one who rules over the kingdom and over Gehenna: through you I shall be delivered from Gehenna into the kingdom. Your great sin opened the mountain for me, who was sealed. Blessed are you above every man; all cease in the great world. Completed is the homily on the rich man and Lazarus, which was composed by Mar Jacob.