Rozjimania

Der Immakulata-Rosenkranz (Marienfried Botschaften)

Zuerst: "Im Namen des Vaters und des Sohnes und des Heiligen Geistes."

Darauf folgt: Das Apostolische Glaubensbekenntnis

An der ersten Perle: Vater unser

Dann: 3 x Ave Maria

beim 1. Ave Maria wird eingefügt: ... Jesus, der in uns den Glauben vermehre ...
beim 2. Ave Maria wird eingefügt: ... Jesus, der in uns die Hoffnung stärke ...
beim 3. Ave Maria wird eingefügt: ... Jesus, der in uns die Liebe entzünde ...

Dann: 1 x Ehre sei dem Vater

Jedes Rosenkranzgesätz besteht aus einem Vater unser und zehn Ave Maria und ein Ehre sei dem Vater.

Dabei wird bei jedem Ave Maria eingefügt:

... durch Deine Unbefleckte Empfängnis rette unser Vaterland ...
... durch Deine Unbefleckte Empfängnis schütze unser Vaterland ...
... durch Deine Unbefleckte Empfängnis leite unser Vaterland ...
... durch Deine Unbefleckte Empfängnis heilige unser Vaterland ...
... durch Deine Unbefleckte Empfängnis regiere unser Vaterland ...

skrze Tvoje NP ZACHRAN NASU VLAST /zachranca/

skrze Tvoje NP OCHRANUJ NASU VLAST /ochranca/

skrze Tvoje NP VED NASU VLAST / vodca/

skrze Tvoje NP POSVACUJ NASU VLAST /svatost/

skrze Tvoje NP RIAD NASU VLAST / vlada /

Das jeweilige Gesätz schließt mit dem Fatimagebet (gegeben vom Engel an die Seherkinder von Fatima):

"O mein Jesus, verzeih uns unsere Sünden, bewahre uns vor dem Feuer der Hölle, führe alle Seelen in den Himmel, besonders jene, die Deiner Barmherzigkeit am meisten bedürfen."

Entstehung

Am Pfingstmontag, dem 13. Mai 1940, machte Bärbel Rueß aus Pfaffenhofen einen Spaziergang in den Wald. Sie war damals 16 Jahre alt. Bei ihren Wanderungen die sie häufig unternahm, zog es sie oftmals zu dem Waldgrundstück, das ihrem Vater gehörte. Dieses liegt in der Nähe von Marienfried. Tags zuvor, am Pfingstsonntag, war sie ebenfalls diesen Weg gegangen und hatte während des Spaziergangs den Rosenkranz gebetet. Ohne es zu merken, verlor sie jedoch dabei ihren Rosenkranz. Nun legte sie wieder den gleichen Weg wie am Vortag zurück, um ihn zu suchen.

Während sie auf ihrem Spaziergang überlegte, ob sie nun den glorreichen oder den freudenreichen Rosenkranz beten sollte, gesellte sich eine Frau zu ihr. Nach kurzer Begrüßung sagte sie zu Bärbel: "Du überlegst, welchen Rosenkranz du beten sollst. Ich will dich einen anderen Rosenkranz lehren und mit dir beten." Bärbel fragte: "Woher wissen Sie, was ich eben gedacht habe, und wer sind Sie?" Die Frau antwortete: "Das zu wissen ist nicht wichtig. Wenn du diesen Rosenkranz fleißig betest, wirst du mich besser kennenlernen." Dann lehrte sie Bärbel den Immaculata-Rosenkranz. An Stelle der bekannten Rosenkranzgeheimnisse sollen folgende Anrufungen eingefügt werden:

Durch deine Unbefleckte Empfängnis rette uns!
Durch deine Unbefleckte Empfängnis schütze uns!
Durch deine Unbefleckte Empfängnis leite uns!
Durch deine Unbefleckte Empfängnis heilige uns!
Durch deine Unbefleckte Empfängnis regiere uns!

Die Frau aber wollte mit Bärbel diesen Rosenkranz für das 'Vaterland' beten, da zu der Zeit der zweite Weltkrieg wütete, und Hitler Land um Land in seine Gewalt brachte. In diesem großen Anliegen bat die Frau, Bärbel möge mit ihr den Immaculata-Rosenkranz für das Vaterland beten.

Die Frau sagte, man könne die Intention jedes Mal gleich miteinfügen und betete mit Bärbel wie folgt: "Gegrüßet seist du Maria ... durch deine Unbefleckte Empfängnis rette unser Vaterland!" Nachdem die zehn Ave Maria gebetet waren, folgte das zweite Gesätzchen mit der Einfügung: "Durch deine Unbefleckte Empfängnis schütze unser Vaterland!" und dann nachfolgend jeweils die anderen Einfügungen. Die Frau sagte auch, dass man je nach Anliegen die Intention wählen könne, ob nun für eine einzelne Person oder für eine Gemeinschaft. (Also den Namen jeweils miteinfügen, wenn man privat für eine Person oder eine bestimmte Gemeinschaft betet. Für gewöhnlich genügt das Wort 'uns', in welches beim Gemeinschaftsgebet jeder selbst seine Intention legen kann.)

Während des Rosenkranzgebetes fiel Bärbel auf, daß die Frau nur einen Teil des Rosenkranzes betete: das Vater unser und das Ehre sei dem Vater. Nachdem sie den Rosenkranz gebetet hatten, entfernte sich die Frau und ging auf einem Seitenweg in eine andere Richtung.

Das Gesicht dieser einfach gekleideten Frau hinterließ bei Bärbel einen unvergesslichen Eindruck. Die Reinheit und Güte übten eine ungewöhnliche geistige Anziehungskraft auf Bärbel aus, so daß sie das Verlangen verspürte, diese Frau nochmals wiederzusehen und sie näher kennenzulernen. Sie betete nun häufig den Immaculata-Rosenkranz. Das Erlebnis mit der Frau behielt sie still für sich und sprach mit niemandem darüber. Erst etwa fünf Jahre später erzählte sie ihrer Freundin Anna Humpf davon.

(Aus dem Buch: Die Erscheinung in Marienfried)

    Blázni sa vysmievajú z obety za hriech, no statočných sprevádza Božia priazeň.

Fools mock at making amends for sin, but goodwill is found among the upright.

A trespass-offering mocketh fools; But among the upright there is good will.

A fool will laugh at sin, but among the just grace shall abide.

Fools mock at making atonement for sins, but among the upright there is good will.

Fools mock at a guilt-offering, And among the upright -- a pleasing thing.

Fools mock at the guilt offering, but the upright enjoy acceptance.

Fools make fun of guilt, but among the upright there are good intentions.

The households of the evil are rightly begging for cleansing, and the households of the righteous are acceptable.

Fools make a mockery of sin: but among the righteous there is favor

Stubborn fools make fun of guilt, but there is forgiveness among decent people.

Fools mock at sin, But among the upright there is good willFools make fun of guilt, but the godly acknowledge it and seek reconciliation.

Fools make fun of guilt, but the godly acknowledge it and seek reconciliation.

Fools make a mock at sin: but among the righteous there is favour.

The households of the evil are rightly begging for cleansing, and the households of the righteous are acceptable.

Stubborn fools make fun of guilt, but there is forgiveness among decent people.

 A fool will laugh at sin, but among the just grace shall abide.

Amplified® Bible
Fools make a mock of sin {and} sin mocks the fools [who are its victims; a sin offering made by them only mocks them, bringing them disappointment and disfavor], but among the upright there is the favor of God.

Contemporary English Version
Fools don't care if they are wrong, but God is pleased when people do right.

Foolish people don't care if they sin, but good people want to be forgiven

 http://biblehub.com/parallel/proverbs/14-9.htm

Fools make a mock - The verb in the Heb. is singular, the noun plural. The King James Version assumes that the number is altered to individualize the application of the maxim. Others translate it: "Sin mocks the fools who are its victims," i. e., disappoints and ruins them; or, "A sin-offering does but mock the worshippers when they are willfully wicked:" they expect to gain God's favor, and do not gain it. So taken it becomes parallel to Proverbs 15:8; Proverbs 21:7.

Fools make a mock at sin - And only fools would do so. But he that makes a sport of sinning, will find it no sport to suffer the vengeance of an eternal fire. Some learned men by their criticisms have brought this verse into embarrassments, out of which they were not able to extricate it. I believe we shall not come much nearer the sense than our present version does.

Gill's Exposition of the Entire Bible

http://www.godvine.com/bible/proverbs/14-9

Fools make a mock at sin,.... At sinful actions, their own or others; they make light of them, a jest of them, call evil good, and good evil; take pleasure in doing them themselves, and in those that do them; yea, sport themselves with the mischief that arises from them unto others; they make a mock at reproofs for them, and scoff at those that instruct and rebuke them; and laugh at a future state, and an awful judgment they are warned of, and in a scoffing manner say, "where is the promise of his coming?" Some, as Aben Ezra observes, render it "a sin offering"; and interpret it of the sin offerings and sacrifices under the law, as derided by wicked men; but may be better applied to the sin offering or sacrifice of Christ, who made his soul an offering for sin, to make satisfaction and atonement for the sins of his people; this is mocked at by false teachers, who deny it; and is exposed to derision and contempt by the Papists, by their bloodless sacrifice of the mass, and by their merits and works of supererogation, which they prefer to the sacrifice and satisfaction of Christ. The words may be rendered, "sin makes a mock of fools" (h); it deceives them, it promises them pleasure, or profit, or honour, but gives them neither, but all the reverse;but among the righteous there is favour: they enjoy the favour of God and man; or "there is good will" (i), good will towards men; they are so far from making a mock at sin, and taking delight in the mischief that comes by it to others, that they are willing to do all good offices unto men, and by love to serve their friends and neighbours: or "there is acceptance" (k); they are accepted with God upon the account of the sin offering, sacrifice, and satisfaction of Christ, which fools mock and despise.

(h) , Aquila & Theodotion in Drusius; "delictum illudit fatuos", Gejerus. (i) "benevoleatia", Montanus, Baynus, Piscator, Mercerus, Gejerus. (k) "Acceptatio", Cocceius, Gussetius.

Keil and Delitzsch Biblical Commentary on the Old Testament

9 The sacrificial offering of fools mocketh;   But between upright men there is good understandingWe may not give to the Hiph. הליץ any meaning which it nowhere has, as, to excuse (Kimchi), or to come to an agreement by mediation (Schultens). So we may not make אוילים the subject (Targ., Symmachus, Jerome, Luther, "fools make sport with sin"), for one is persuaded that אוילים is equivalent to כל אחר מן האוילים (Immanuel, Meri, and others), which would be more admissible if we had מליץ (vid., Proverbs 3:35), or if יליץ did not immediately follow (vid., Proverbs 28:1). Aquila and Theodotion rightly interpret the relation of the component parts of the sentence: ἄφρονας χλευάζει πλημμέλια; and this translation of אשׁם also is correct is we take πλημμέλεια in the sense of a θυσία περὶ πλημμελείας (Sir. 7:31), in which the Judaeo-Hellenic actually uses it (vid., Schleusner's Lex.). The idea of sacrificial offering is that of expiation: it is a penitential work, it falls under the prevailing point of view of an ecclesiastical punishment, a satisfactio in a church-disciplinary sense; the forgiveness of sins is conditioned by this, (1) that the sinner either abundantly makes good by restitution the injury inflicted on another, or in some other way bears temporal punishment for it, and (2) that he willingly presents the sacrifices of rams or of sheep, the value of which the priest has to determine in its relation to the offence (by a tax-scale from 2 shekels upwards). The Tor gives accurately the offences which are thus to be atoned for. Here, with reference to 9b, there particularly comes into view the offence against property (Leviticus 5:20ff.) and against female honour (Leviticus 19:20-22). Fools fall from one offence into another, which they have to atone for by the presentation of sacrificial offerings; the sacrificial offering mocketh them (הליץ with accus.-object, as Proverbs 19:28; Psalm 119:51), for it equally derides them on account of the self-inflicted loss, and on account of the efforts with which they must make good the effects of their frivolity and madness; while on the contrary, among men of upright character, רצון, a relation of mutual favour, prevails, which does not permit that the one give to the other an indemnity, and apply the Asham- [אשׁם equals trespass-offering] Tor. Symmachus rightly: καὶ ἀνάμεσον εὐθέων εὐδοκία. But the lxx confuses this proverb also. Hitzig, with the Syr., follows it and translates:The tents of the foolish are in punishment overthrown [verfllt];The house of the upright is well-pleasing [wolgefllt].

Is not this extravagant [ungereimt equals not rhymed] in spite of the rhyme? These אהלי [tents] extracted from אוילים, and this בית [house] formed out of בין, are nothing but an aimless and tasteless flourish.

Jamieson-Fausset-Brown Bible Commentary

9. Fools make a mock at sin-or, "Sin deludes fools."righteous . favour-that is, of God, instead of the punishment of sin.

Matthew Henry's Concise Commentary

14:1 A woman who has no fear of God, who is wilful and wasteful, and indulges her ease, will as certainly ruin her family, as if she plucked her house down. 2. Here are grace and sin in their true colours. Those that despise God's precepts and promises, despise God and all his power and mercy. 3. Pride grows from that root of bitterness which is in the heart. The root must be plucked up, or we cannot conquer this branch. The prudent words of wise men get them out of difficulties. 4. There can be no advantage without something which, though of little moment, will affright the indolent. 5. A conscientious witness will not dare to represent anything otherwise than according to his knowledge. 6. A scorner treats Divine things with contempt. He that feels his ignorance and unworthiness will search the Scriptures in a humble spirit. 7. We discover a wicked man if there is no savour of piety in his discourse. 8. We are travellers, whose concern is, not to spy out wonders, but to get to their journey's end; to understand the rules we are to walk by, also the ends we are to walk toward. The bad man cheats himself, and goes on in his mistake. 9. Foolish and profane men consider sin a mere trifle, to be made light of rather than mourned over. Fools mock at the sin-offering; but those that make light of sin, make light of Christ. 10. We do not know what stings of conscience, or consuming passions, torment the prosperous sinner. Nor does the world know the peace of mind a serious Christian enjoys, even in poverty and sickness. 11. Sin ruins many great families; whilst righteousness often raises and strengthens even mean families. 12. The ways of carelessness, of worldliness, and of sensuality, seem right to those that walk in them; but self-deceivers prove self-destroyers. See the vanity of carnal mirth. 14. Of all sinners backsliders will have the most terror when they reflect on their own ways. 15. Eager readiness to believe what others say, has ever proved mischievous. The whole world was thus ruined at first. The man who is spiritually wise, depends on the Saviour alone for acceptance. He is watchful against the enemies of his salvation, by taking heed to God's word. 16. Holy fear guards against every thing unholy. 17. An angry man is to be pitied as well as blamed; but the revengeful is more hateful.

Leviticus 5:7 'But if he cannot afford a lamb, then he shall bring to the LORD his guilt offering for that in which he has sinned, two turtledoves or two young pigeons, one for a sin offering and the other for a burnt offering.

Proverbs 3:34 Though He scoffs at the scoffers, Yet He gives grace to the afflicted.

Proverbs 11:20 The perverse in heart are an abomination to the LORD, But the blameless in their walk are His delight.
http://christianbookshelf.org/maclaren/expositions_of_holy_scripture_g/sin_the_mocker.htm

Matthew Henry's Whole Bible Commentary

Verse 9

See here, 1. How wicked people are hardened in their wickedness: they make a mock at sin. They make a laughing matter of the sins of others, making themselves and their companions merry with that for which they should mourn, and they make a light matter of their own sins, both when they are tempted to sin and when they have committed it

they call evil good and good evil (Isa. 5:20),

turn it off with a jest, rush into sin (Jer. 8:6)

and say they shall have peace though they go on.

They care not what mischief they do by their sins, and laugh at those that tell them of it

They are advocates for sin,

and are ingenious at framing excuses for it.

Fools make a mock at the sin-offering (so some); those that make light of sin make light of Christ.

Those are fools that make light of sin,

for they make light of that which God complains of (Amos 2:13),

which lay heavily upon Christ, and which they themselves will have other thoughts of shortly.

2. How good people are encouraged in their goodness: Among the righteous there is favour; if they in any thing offend, they presently repent and obtain the favour of God.

They have a goodwill one to another; and among them, in their societies,

there is mutual charity and compassion in cases of offences, and no mocking.

 http://www.sermonindex.net/modules/articles/index.php?view=article&aid=6764

Other Translations of Proverbs 14:9