Ru'ya ta Yohanna game da Bulus

Ru'ya ta Yohanna ta Bulus (, a zahiri "Ru'ya ta Bulus"; wanda aka fi sani da shi a cikin al'adar Latin kamar ***' ko ***') ƙarni na huɗu ne wanda ba na canonical ba kuma wani ɓangare na Sabon Alkawari apocrypha . Cikakken asalin Girkanci na apocalypse na Bulus ya ɓace, kodayake har yanzu akwai sassan raguwa. Yin amfani da fassarori da fassarorin baya, an sake gina rubutun, musamman daga fassarorin Latin da Syriac na aikin.

Rubutun, wanda yake pseudepigraphal, yana nufin gabatar da cikakken bayani game da wahayin Sama da Jahannama da Manzo Bulus ya samu. Duk da yake ba a yarda da aikin tsakanin shugabannin Ikilisiya ba, ana karanta shi sosai a Zamanin Tsakiya kuma ya taimaka wajen tsara imanin Kiristoci da yawa game da yanayin rayuwa bayan mutuwa. Yawancin rubuce-rubucen da suka tsira a cikin harsuna da yawa sun tabbatar da shahararsa. Musamman, Dante mai yiwuwa ya saba da aikin, kuma ya rinjayi The Divine Comedy .

A cewar Ru'ya ta Yohanna, Za a hukunta Kiristoci nan da nan bayan mutuwarsu kuma a tura su sama ko jahannama bisa ga rahoton ayyukansu daga Mala'ika mai kula. Monastics irin su monks da ascetics suna karɓar kulawa ta musamman, tare da yiwuwar mafi kyau da mafi muni fiye da matsakaicin Kirista bisa ga ko sun ci gaba da tauhidin da ya dace, sun ci gaba ga azumi da aka nada, sun yi wa'azi, da sauransu. A ƙarshen rubutun, Bulus ko Budurwa Maryamu (dangane da rubutun) ya sami damar shawo kan Allah ya ba kowa a Jahannama hutu kowace Lahadi.

## Mawallafi da kwanan wata

Ba a san marubucin aikin ba. Aikin ya fara da labarin binciken da ya bayyana cewa yayin da Manzo Bulus ya rubuta shi, an binne littafin a ƙarƙashin harsashin gidan a Tarsus (birnin Bulus) na ƙarni har sai mala'ika ya umarci mai tarawa ya tono shi. Aikin ya yi iƙirarin cewa wannan binciken ya faru ne a lokacin mulkin Sarkin sarakuna Theodosius I (ya yi sarauta 379-395), yana ba da kyakkyawan kimantawa game da lokacin da labarin ya bayyana.  (Marubucin Kirista Sozomen ya rubuta cewa ya bincika wannan da'awar, kuma wani tsoho firist na Tarsus ba shi da wani tunanin irin wannan abin mamaki da ya faru; maimakon haka, a bayyane yake ƙoƙari ne na bayyana yadda za a iya buga "sabon" aikin Bulus.) Marubucin na iya zama sananne da 2 Korantiyawa Babi na 12, inda Bulus ya tattauna yadda ya san mutumin da ya ziyarci sama ta uku; aikin ya nuna cewa mutumin shine Bulus da kansa.

The author of the Apocalypse of Paul was probably Egyptian.  Some scholars such as Emiliano Fiori have argued that it was more specifically composed at a Pachomian monastery in Egypt, although other scholars think the evidence is insufficient.  Constantin von Tischendorf, M. R. James, Bart Ehrman, Jan N. Bremmer, and others all date it to the late 4th century, perhaps .  The text had to exist by 415, as Augustine of Hippo makes a disparaging comment about it in his *Tractates on the Gospel of John*.  A few scholars date the book earlier, to the middle of the 3rd century, and suggest that only the introduction was written in the late 4th century in a "second edition" of the work.

## Tasirin da ya gabata
Marubucin da alama ya saba da "Littafin Masu Tsaro" a cikin Littafin Anuhu, Ru'ya ta Yohanna na Zefaniya, da Ru'ya na Bitrus a matsayin tasiri a kan aikin. Duk da haka, asusun sama da jahannama a cikin Ru'ya ta Yohanna na Bulus sun bambanta da waɗanda suka riga su a wasu manyan hanyoyi. An rubuta Ru'ya ta Yohanna ta Bitrus a lokacin da Kiristoci suka kasance 'yan tsiraru da ke gwagwarmaya don samun masu bi, kuma tashin hankali tare da arna da Yahudawa babban batu ne. An rubuta Ru'ya ta Yohanna ta Bulus daga baya lokacin da Kiristanci ya zama addinin da aka yarda da shi kuma mafi yawan addinin Daular Roma. Saboda haka, yawancin abubuwan da ke mayar da hankali ba a kan batutuwan waje ba, amma batutuwan ciki ga Kristanci. Za a ba da ƙarin Kiristoci masu ibada da masu tsattsauran ra'ayi a sama fiye da abin da aka ba wa Kiristoci masu wucewa; Kiristoci waɗanda suka yi kuskure a wata hanya, ko ta hanyar ridda, ko rashin cika alkawuran tsattsa ra'ayi, za a hukunta su zuwa jahannama. Rubutun ya ba da ɗan gajeren tattaunawa ga waɗanda ba Krista ba, da alama suna la'akari da su marasa amfani; Jahannama ɗaya ce ta azabtar da Kiristoci marasa laifi.

A matsayin aikin da aka rubuta a Helenanci, marubucin mai yiwuwa ya rinjayi al'adun al'adu na Falsafar Hellenistic na zamanin. Tsarin duniya kamar yadda aka bayyana yana nuna cewa sama tana fadin teku mai girma a gefen duniya, kuma ana ganin irin wannan ra'ayoyin a wasu ayyukan Girka. Gabaɗaya, ana saita labaran ban sha'awa da suka shafi alloli na Helenawa a fadin teku a matsayin wuraren da ke da wuyar tabbatar da labaran daji, kamar ayyukan Homer (*Odyssey*), Plato's *Timaeus* (wanda ke nuna labarin Atlantis), da kuma karni na 2 na Lucian na Samosata's satirical A True Story . Ana iya ganin Ru'ya ta Yohanna ta Bulus a matsayin wani abu na sabuntawa na Kirista ga ma'anar, kodayake ya fi amincewa da gaskiyar wahayinsa fiye da matsayin da ba a tabbatar da shi ba na ayyukan magajin Girka.

Mai yiwuwa marubucin ya saba da Wasiƙun Pauline, mafi bayyane 2 Korantiyawa saboda ambaton wani da ya ziyarci sama ta uku, amma kuma wasu wasiƙun Bulus. Wasu daga cikin ra'ayoyin, kamar ra'ayin Bulus na tsarkakewa "jiki" (**) ga masu adalci, a bayyane yake yana rinjayar Ru'ya ta Yohanna. Koyaya, Ru'ya ta Yohanna na tauhidin Bulus ba koyaushe ba ne ya dace da wasiƙun ƙarni na 1, musamman ma ilimin mala'ikanta. Ayyukan Bulus ba su faɗi komai game da mala'iku su ne masu kula da rayuka a bayan rayuwa, kuma sun nuna cewa masu bi za su zama alƙalai na gaba na mala'iku da kansu. Ru'ya ta Yohanna sunayen Bulus ga mala'iku mai yiwuwa Ru'ya na Bitrus ne ya rinjayi su, gami da Temeluchus da tartaruchi.

## Manazarta