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Al-Eizariya or al-Azariya (Arabic: العيزرية , '(place) of Lazarus'), sometimes referred to by its medieval name of Bethany, is a town mostly in Area C of the West Bank.According to the Palestinian Central Bureau of Statistics, it is the second largest Palestinian city in the Jerusalem Governorate (not including East Jerusalem), with a population of 17,606 inhabitants. Lazarus has a huge community of people supporting each other. It include scientists and students, pupils and teachers, professionals and hobbyists. Our wiki provides tutorials, documentations and ideas. Our forums and mailing-list offer a space to ask questions and talk to users and the developers.
- 1Download and install Lazarus release version
- 2Getting SVN client
- 3Getting Lazarus from Subversion server
- 5Compiling and running Lazarus
- 5.2Make targets
Download and install Lazarus release version
From SourceForge
Binary releases for various platforms are available via the Lazarus Sourceforge download area.
For people who are blocked by SF, the Lazarus releases from Sourceforge are mirrored at:
- and later at (after some time for synchronization) http://michael-ep3.physik.uni-halle.de/Lazarus/releases/
- and http://mirrors.iwi.me/lazarus/
Specific for platform
Get Lazarus for Windows - use the Sourceforge link above.
Getting SVN client
TortoiseSVN client
TortoiseSVN Client is for Windows only. You may download it from http://tortoisesvn.tigris.org/.
This page demonstrates how to download and update Lazarus SVN source, but it can be used for FPC source in the same way.
Other clients
A SVN command line client is available from the official SVN website for many platforms.
On Linux, it is recommended to install subversion using the package management system offered by your distribution. For example:
Getting Lazarus from Subversion server
Development version of Lazarus
To get Lazarus for the first time, using command line:
A new directory 'lazarus' is then created under the current directory.
Fixes branch of latest Lazarus release
This will get you the latest release plus all bug-fix commits since then. At the moment of writing the latest release is 2.0.x.
Later just replace the last numeric part with the latest version numbers.
Update the sources later
Open a terminal/command prompt, change to the lazarus directory and type:
With other SVN clients use the above mentioned URLs and update commands accordingly.
For compiling see this.
Scripts
There are scripts for Windows and Linux to automate downloading and building Lazarus: Scripts for Lazarus
Compiling and running Lazarus
See Installing Lazarus - a detailed installation guide.
Using the command-line
Lazarus is shipped with an autogenerated Makefile (of the name 'Makefile') for the gnu 'make' utility.
Warning: If you also have Embarcadero (or Borland) tools installed, their 'make' might conflict with gnu 'make'. In that case you can either delete or rename the conflicting Embarcadero binary, or remove its directory from Windows PATH, or set the path in the console before calling make:
Warning: 'make' may also fail, if you have a shell (such as sh.exe) in your path. It depends on how this shell interprets quotes and backslashes.
make allows you to compile Lazarus from command-line easily. You need to have fpc and fpc-packages installed and configured first.
To compile go to Lazarus directory in your terminal and type
This should rebuild LCL and Lazarus IDE with basic packages installed.
Another useful command is
which adds the same packages that the release version has.
Then you can run Lazarus from within the same source directory with command 'lazarus' (in Unix systems './lazarus').
In case you want to run several versions, you can direct lazarus to use use specific configuration directories via the --pcp option, e.g. :
Make targets
make help
To see a list of available targets for make type make help. Note: 'make help' exists since 1.0. Here is the output of 'make help':
Make parameters
There are additional parameters which can be used to make Lazarus. See a fully working example above.
- OPT=%compiler_switches
the %compiler_switches is passed to each fpc call. The option is useful for specifying defines
For example:
makes LCL and ide with NoGdkPixBufLib defined and dwarf2 debug info.
- LCL_PLATFORM=%platform
%platform is the target widgetset. It can be win32,wince,gtk,gtk2,qt,carbon,cocoa,customdrawn.
For example:
Rebuilds LCL and IDE for gtk2 widgetset
- FPC=%compiler_path
or
- PP=%compiler_path
%compiler_path is the path+filename to a custom compiler binary you want to build the target with.
such as:
Development versions from Git
There is a Git mirror of the official SubVersion repository being maintained on GitHub. This mirror gets sync'ed every 15 minutes with the SubVersion repository. For more information on getting Git and cloning the Lazarus repository, follow this link: Git Mirrors.You can also use git directly with SubVersion server using git-svn link. See Lazarus git-svn for details.
Browse the Source Repository with a Web Browser
The contents of the SVN archive can also be browsed with your web-browser through this viewcvs interface.
Lazarus Distributions
There are some unofficial sites where you can find Lazarus and Free Pascal too:
- NewPascal is a curated distribution for Windows, which doesn't require an installer and implements some new features.
- The getlazarus distribution bundles cutting-edge versions of Lazarus with easy-to-use setup scripts for several platforms and additional components.
- FreeSparta is a commercial distribution of Lazarus for Windows.
- You can get a Ubuntu LiveCD from Austrian University of Applied Sciences hosting http://www.sigma-server.com/liveCD/Ubuntu-7.10-NTC-Lazarus.iso and md5sum file is here http://www.sigma-server.com/liveCD/Ubuntu-7.10-NTC-Lazarus.iso.md5.
- The CodeTyphon distribution bundles Lazarus with additional packages and components.
- LiteZarus is a Lazarus distro intended for designing creating non-LCL projects.
- Lazarus is available on CDs and USB sticks from the Blaise Pascal Magazine store.
See also
Retrieved from 'https://wiki.freepascal.org/index.php?title=Getting_Lazarus&oldid=124604'
The Bosom of Abraham, Romanesquecapital from the former Priory of Alspach, Alsace. (Unterlinden Museum, Colmar)
'Bosom of Abraham' refers to the place of comfort in the Biblical Sheol (or Hades in the Greek Septuagint version of the Hebrew scriptures from around 200 BC, and therefore so described in the New Testament)[1] where the righteous dead await Judgment Day.
The phrase and concept are found in both Judaism and Christian religions and religious art, but is not found in Islam.
- 2Abode of the righteous dead
- 6References
Origin of the phrase[edit]
The Story of Lazarus and Dives. Lazarus and the rich man are shown during life in the top register, in the middle is Lazarus in the Bosom of Abraham, and at the bottom Dives is suffering in Hades. Illuminated manuscript, Codex Aureus of Echternach, c. 1035–1040. (Germanisches Nationalmuseum, Nürnberg.)
The word found in the Greek text for 'bosom' is kolpos, meaning 'lap' 'bay'.[2] This relates to the Second Temple period practice of reclining and eating meals in proximity to other guests, the closest of whom physically was said to lie on the bosom (chest) of the host. (See John 13:23 )[3][4]
While commentators generally agree upon the meaning of the 'Bosom of Abraham', they disagree about its origins. Up to the time of Maldonatus (AD 1583), its origin was traced back[citation needed] to the universal custom of parents to take up into their arms, or place upon their knees, their children when they are fatigued, or return home, and to make them rest by their side during the night (cf. 2 Samuel 12:3;[5]1 Kings 3:20; 17:19; Luke 11:7sqq.), thus causing them to enjoy rest and security in the bosom of a loving parent. After the same manner was Abraham supposed to act towards his children after the fatigues and troubles of the present life, hence the metaphorical expression 'to be in Abraham's Bosom' as meaning to be in repose and happiness with him.[citation needed]
According to Maldonatus (1583),[6] whose theory has since been accepted by many scholars, the metaphor 'to be in Abraham's Bosom' is derived from the custom of reclining on couches at table, which prevailed among the Jews during and before the time of Jesus. As at a feast each guest leaned on his left elbow so as to leave his right arm at liberty, and as two or more lay on the same couch, the head of one man was near the breast of the man who lay behind, and he was therefore said 'to lie in the bosom' of the other.
It was also considered by the Jews of old a mark of special honour and favour for one to be allowed to lie in the bosom of the master of the feast (cf. John 13:23), and it is by this illustration that they pictured the next world. They conceived of the reward of the righteous dead as a sharing in a banquet given by Abraham, 'the father of the faithful' (cf. Matthew 8:11 sqq.), and of the highest form of that reward as lying in 'Abraham's Bosom'.
Abode of the righteous dead[edit]
Judaism[edit]
In First Temple Judaism, Sheol in the Hebrew Old Testament, or Hades in the Septuagint, is primarily a place of 'silence' to which all humans go. However, during, or before, the exile in Babylon ideas of activity of the dead in Sheol began to enter Judaism.[7][8]
During the Second Temple period (roughly 500 BCE–70 CE) the concept of a Bosom of Abraham first occurs in Jewish papyri that refer to the 'Bosom of Abraham, Isaac and Jacob'.[9] This reflects the belief of Jewish martyrs who died expecting that: 'after our death in this fashion Abraham, Isaac, and Jacob will receive us and all our forefathers will praise us' (4 Maccabees 13:17).[10] Other early Jewish works adapt the Greek mythical picture of Hades to identify the righteous dead as being separated from unrighteous in the fires by a river or chasm. In the pseudepigraphical Apocalypse of Zephaniah the river has a ferryman equivalent to Charon in Greek myth, but replaced by an angel. On the other side in the Bosom of Abraham : 'You have escaped from the Abyss and Hades, now you will cross over the crossing place... to all the righteous ones, namely Abraham, Isaac, Jacob, Enoch, Elijah and David.'[11] In this story Abraham was not idle in the Bosom of Abraham, he acted as intercessor for those in the fiery part of Hades.[12]
The pseudepigraphicBook of Enoch describes travels through the cosmos and divides Sheol into four sections: for the truly righteous, the good, the wicked who are punished till they are released at the resurrection, and the wicked that are complete in their transgressions and who will not even be granted mercy at the resurrection. However, since the book is pseudepigraphic to the hand of Enoch, who predates Abraham, naturally the character of Abraham does not feature.
Later rabbinical sources preserve several traces of the Bosom of Abraham teaching.[13][14] In Kiddushin 72b, Adda bar Ahavah of the third century, is said to be 'sitting in the bosom of Abraham', Likewise 'In the world to come Abraham sits at the gate of Gehenna, permitting none to enter who bears the seal of the covenant' according to Rabbi Levi in Genesis Rabba 67.[15] In the 1860s Abraham Geiger suggested that the parable of Lazarus in Luke 16 preserved a Jewish legend and that Lazarus represented Abraham's servant Eliezer[16]
New Testament[edit]
The phrase bosom of Abraham occurs only once in the New Testament, in the parable of the rich man and Lazarus in the gospel of Luke (Luke 16:22). Leprous Lazarus is carried by the angels to that destination after death. Abraham's bosom contrasts with the destination of a rich man who ends up in Hades (see Luke 16:19-31). The account corresponds closely with documented 1st century AD Jewish beliefs (see above), that the dead were gathered into a general tarrying-place, made equivalent with the Sheol of the Old Testament. In Christ's account, the righteous occupied an abode of their own, which was distinctly separated by a chasm from the abode to which the wicked were consigned. The chasm is equivalent to the river in the Jewish version, but in Christ's version there is no angelic ferryman, and it is impossible to pass from one side to the other.
The fiery part of Hades (Hebrew Sheol) is distinguished from the separate Old Testament, New Testament and Mishnah concept of Gehenna (Hebrew Hinnom), which is generally connected with the Last Judgment. Matthew 5:29–30; 18:9ff, Mark 9:42.[17]
The concept of paradise is not mentioned in Luke 16, nor are any of the distinguishing Jewish associations of paradise such as Third Heaven (found with 'paradise' in 2 Corinthians 12:2–4 and Apocalypse of Moses), or the tree of life (found with 'paradise' in Genesis 2:8 Septuagint and Book of Revelation 2:7).[18] Consequently, identification of Bosom of Abraham with Paradise is contested.[19] It is not clear whether Matthew 8:11 'And I tell you that many will come from the East and West and will eat with Abraham, Isaac, and Jacob in the kingdom of heaven.' represents an alternative or complimentary cosmology to the ideas of Luke 16:19–31.[20]
Early Christianity[edit]
In the 3rd century, Hippolytus of Rome referred to Abraham's bosom as the place in hades where the righteous await judgment day in delight.[21] Due to a copying error a loose section of Hippolytus' commentary on Luke 16 was misidentified as a Discourse to the Greeks on Hades by Josephus and included in William Whiston's translation of the Complete Works of Josephus.[22]
Augustine of Hippo likewise referred to the righteous dead as disembodied spirits blissfully awaiting Judgment Day in secret receptacles.[23]
Since the righteous dead are rewarded in the bosom of Abraham before Judgment Day, this belief represents a form of particular judgment.
Abraham's bosom is also mentioned in the Penitence of Origen of uncertain date and authorship.
Relation to Christian heaven[edit]
Eastern Orthodoxicon of All Saints, c. 1700. Christ is enthroned in heaven surrounded by the ranks of angels and saints. At the bottom is Paradise with the 'Bosom of Abraham' (left), and the Good Thief (right). (Private collection.)
Among Christian writers, since the 1st century AD, 'the Bosom of Abraham' has gradually ceased to designate a place of imperfect happiness, especially in the Western Catholic tradition, and it has generally become synonymous with Christian Heaven itself, or the Intermediate state.[citation needed]Church fathers sometimes used the term to mean the limbo of the fathers, the abode of the righteous who died before Christ and who were not admitted to heaven until his resurrection. Sometimes they mean Heaven[citation needed], into which the just of the New Covenant are immediately introduced upon their demise. Tertullian, on the other hand, described the bosom of Abraham as that section of Hades in which the righteous dead await the day of the Lord.[24]
When Christians pray that the angels may carry the soul of the departed to 'Abraham's Bosom', non-Orthodox Christians might mean it as heaven; as it is taught in the West that those in the Limbo of the Fathers went to heaven after the Ascension of Jesus, and so Abraham himself is now in heaven. However, the understanding of both Eastern Orthodoxy and Oriental Orthodoxy preserves the Bosom of Abraham as distinct from heaven.[25]
The belief that the souls of the dead go immediately to hell, heaven, or purgatory is a Western Christian teaching. That is rejected and in contrast to the Eastern Christian concept of the Bosom of Abraham.[25]
Martin Luther considered the parable allegorical. Christian mortalism, especially prevalent among Seventh-day Adventists, is the belief that the dead, righteous and unrighteous, rest unconsciously while awaiting the Judgment.
In Christian art[edit]
Abraham holding little figures of souls in a cloth, representing the 'bosom', as angels bring additional figures. Reims Cathedral
In medieval Christian art the phase was illustrated literally: images of a number of miniature figures, representing souls, held on the lap of a much larger one occur in a number of contexts. Many Gothic cathedrals, especially in France, have reliefs of Abraham holding such a group (right), which are also found in other media. In a detached miniature of about 1150, from a work of Hildegard of Bingen, a figure usually described as 'Synagogue', of youngish appearance with closed eyes, holds a group, here of Jewish souls, with Moses carrying the Tablets above the others, held in the large figure's folded arms.[26] In the Bosom of Abraham Trinity, a subject only found in medieval English art, God the Father holds the group, now representing specifically Christian souls. The Virgin of Mercy is a different but somewhat similar image.
In literature[edit]
- In William Shakespeare's play Henry V, after the death of Sir John Falstaff, Mistress Quickly asserts confidently that 'He's in Arthur's bosom, if ever man went to Arthur's bosom.' Quickly, an uneducated innkeeper, has presumably confused the Christian idea of Abraham's bosom with the legend of King Arthur.
- In William Wordsworth's poem 'It is a beauteous evening, calm and free', Wordsworth writes about a walk on the beach with his daughter Caroline, who lived in France with her mother and whom he saw only rarely. A line from the poem reads, 'Thou liest in Abraham's bosom all the year'—a double meaning, in that to Wordsworth she is righteous and blissful, and also that she 'liest' in her father's heart all the time, even when they are apart.
See also[edit]
References[edit]
Citations[edit]
- ^Longenecker, Richard N. (2003). 'Cosmology'. In Gowan, Donald E. (ed.). The Westminster Theological Wordbook of the Bible. Westminster John Knox Press. p. 189.
- ^The Septuagint Greek version of Isaiah 40:11 uses another Greek word: γαστρι
- ^Jhn 13:23 Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved.
- ^Jhn 1:18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared [him].
- ^Septuagint ἐν τῷ κόλπῳ αὐτοῦ
- ^In Lucam, xvi, 22
- ^Gen. 37:36, Ps. 88:13, Ps. 154:17; Eccl. 9:10 etc.
- ^Jewish Encyclopedia 'Sheol'
- ^F. Preisigke, Sammelbuch Griechischer Urkunden aus Aegypten (Scrapbook Greek documents from Egypt) 2034:11
- ^James H. Charlesworth (1983). '4 Maccabees 13:7'. The Old Testament Pseudepigrapha. Doubleday. ISBN0385096305.
- ^James H. Charlesworth (1983). 'Apoc. Zeph. 9:2'. The Old Testament Pseudepigrapha. Doubleday. ISBN0385096305.
- ^Apoc. Zeph. 11:1–2
- ^John LightfootHorae Hebraicae et Talmudicae 1671
- ^Louis Ginzberg, Legends of the Jews 1909
- ^'Bosom of Abraham' in Jewish Encyclopedia 1904
- ^Jüdische Zeitschrift für Wissenschaft und Leben Vol.VII 200. 1869
- ^'Gehenna': in Freedman, David Noel, ed., The Anchor Bible Dictionary, New York Doubleday 1997
- ^'Paradise': in Freedman, David Noel, ed., The Anchor Bible Dictionary, New York Doubleday 1997
- ^Fitzmyer, Joseph A. The Gospel According to Luke X–XXIV The Anchor Yale Bible Commentaries Volume 28A
- ^Nolland J. Luke 9:21–18:34, Word Biblical Commentary Vol. 35b, 1993
- ^Hippolytus of Rome, Against Plato, on the Cause of the Universe, §1. As to the state of the righteous, he writes, 'And there the righteous from the beginning dwell, not ruled by necessity, but enjoying always the contemplation of the blessings which are in their view, and delighting themselves with the expectation of others ever new, and deeming those ever better than these. And that place brings no toils to them. There, there is neither fierce heat, nor cold, nor thorn; but the face of the fathers and the righteous is seen to be always smiling, as they wait for the rest and eternal revival in heaven which succeed this location. And we call it by the name Abraham's bosom.' Ibid.
- ^Josephus, Flavius; Whiston, William (1841). The works of Flavius Josephus, the learned and authentic Jewish historian. p. 824.
- ^Augustine of Hippo, City of God, Book XII
- ^Tertullian, A Treatise on the Soul, Chapter 7.
- ^ abLife After DeathArchived 2009-02-19 at the Wayback Machine by Metropolitan Hierotheos
- ^Dodwell, C. R.; The Pictorial arts of the West, 800–1200, p. 282 (with illustration), 1993, Yale UP, ISBN0-300-06493-4
Other sources[edit]
- This article incorporates text from a publication now in the public domain: Easton, Matthew George (1897). 'Abraham's bosom' . Easton's Bible Dictionary (New and revised ed.). T. Nelson and Sons.
- This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). 'The Bosom of Abraham' . Catholic Encyclopedia. New York: Robert Appleton.
- This article incorporates text from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). 'article name needed'. The Jewish Encyclopedia. New York: Funk & Wagnalls.
External links[edit]
- Abraham's Bosom in the Jewish Encyclopedia.
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