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Новое небо над новой землей (размышления над Библией)

В.В. Сорокин

Скрижали сердца

«Готово сердце моё, Боже», — говорит псалмопевец (Пс 108:1). Но что стоит за этими словами? «Сердце» в Библии — прежде и более всего душа человека, его сокровенная сущность, и её-то нужно приготовить к приходу Божию. «Господь близко», — в этом главный пафос пророческой проповеди, венцом которой станут слова Спасителя о Царстве Небесном, которое приблизилось (Мф 4:17; Мк 1:15); и прежде всего пророки стремились донести до сознания своего народа истину о том, что Царство это пребывает в сокровенной глубине человеческой души, истину, выражаемую в Евангелии совершенно ясно (Лк 17:21) Тем, Кто открыл это Царство миру. Но прежде евангельского Откровения был долгий путь, проделанный Общиной народа Божия, путь, во время которого истина эта открывалась избранным из народа в той мере, какую позволял духовный уровень Общины. Все пророческие книги говорят о ней, предваряя собою Евангелие. Первые записанные пророчества относятся к VIII в. до Р.Х. — замечательному веку в истории Израиля, явившему миру пророка Исайю Иерусалимского и его общину; величие этой личности почти затмевает собою старших её современников — Амоса и Осию. Между тем, проповедь Амоса и Осии как бы предваряет собою служение Исайи; они не оставили после себя общины, но без их свидетельства проповедь Исайи о духовной нищете едва ли достигла бы своей цели. Свидетельство Амоса — это напоминание о дне суда Божия и о том, что может оправдать человека в этот день в глазах Божиих — о справедливости и любви к ближнему. Для Амоса представление о суде Божием ассоциируется прежде всего с древним израильским праздником, который назывался «день Яхве» (Ам 5:18, Ам 5:20). В этот день народ ждал от своего Бога знамений, которые подтверждали бы Его благоволение; но от имени Бога присутствующих ожидала гневная отповедь из уст пророка: «ищите добра, а не зла, и тогда Яхве будет с вами» (Ам 5:14). А если не так, то день света станет днём тьмы, и ожидаемая встреча с Богом превратится в суд. Суд Божий — это не суд Осириса, как изображают его фрески на стенах египетских пирамид, не взвешивание души на незримых весах, и Господь — не холодный судья с завязанными, как у греческой богини справедливости, глазами (представление о Последнем Суде, столь распространённое в исламе и проникшее даже в христианское сознание, восходит именно к этому языческому прообразу, когда представляет Бога немилосердным судьёй, скрупулёзно подсчитывающим каждое человеческое прегрешение с тем, чтобы в конце времён всё «припомнить»). Суд Божий — это, по слову пророка, «день Божий» (Ам 5:18) — время, когда Господь приближается и Лик Его открывается человеку; но если человек отворачивается от Бога, прячется от Него, подобно Адаму и Еве в Эдемском саду (Быт 3:8), то день обращается в ночь, а свет — во мрак (Ам 5:20). Мрак этот может обернуться и внешней катастрофой — личной или общенародной, но основой его будет всегда мрак внутренний, мрак души, оттолкнувшей руку Божию, и тогда свет Божий становится судом тому, кто, по слову Евангелия, «более возлюбил тьму, нежели свет, потому что дела его были злы» (Ин 3:19), а душа оказывается «во тьме внешней» Мф 22:13). Не случайно слово Амоса о суде Божием было вскоре дополнено словом Осии о любви Божией. Обличения Осии не менее суровы, чем обличения Амоса (Ос 8:1-11); но конец их совершенно неожиданный: это откровение Божией любви к народу, который, казалось бы, менее всего её достоин (Ос 6:4-7:16 Господь обращается к человеку, ожидая найти в его сердце истину (евр. эмет), любовь (евр. хэсэд) и знание Бога (евр. да'ат элохим) (Ос 4:1). Речь не идёт, разумеется, о книжном знании или о безразличном признании: «да, Бог есть». То, что обозначено словом да'ат — много больше: это знание-встреча, знание духовное, родившееся от того, что Господь вошёл в душу; а любовь и истина, хэсэд и эмет — составляющие такого духовного знания. Словом эмет называется не всякая истина, но лишь та, что вошла в сердце через живое Присутствие, восприятие которого и есть вхождение в Завет; это — в полном смысле слова богооткровенная истина, след Бога, оставленный Им в душе человека. Мы знаем, сколь реальны следы в душе мира сего: психология ХХ века тщательно их изучила и совершенно убедилась в их реальности, исследуя низшую психику и давая этим следам названия архетипов (если они статичны) или комплексов (если они раскрывают себя в динамике). Гораздо сложнее обнаружить в душе следы действия благодати: они стираются слишком быстро, когда благодать отходит, и почти не поддаются «объективному» исследованию, при котором душа человеческая неизбежно должна быть разъята, как тело в анатомическом театре. Однако «объективация» благодатного состояния души всё же возможна, и она являет себя как благодатная любовь, хэсэд, рождающаяся уже не просто от взаимной приязни, но от Бога, при такой любви всегда таинственно присутствующего и незримо осеняющего Своим Присутствием единение душ, которое с полным правом можно назвать соборным. Ради таких душ сохраняется Израиль, а свидетельством тому, что их было немало, является почти трёхсотлетнее существование общины, основанной пророком Исайей Иерусалимским.

Жизнь этого великого пророка сама являет собою целую эпоху. Аристократ, принадлежавший, если верить семейным преданиям, к царскому роду, он видел мимолётный расцвет Иудеи в дни своей юности, а на закате дней ему пришлось стать свидетелем осады Иерусалима ассирийской армией Синахериба и чуда, спасшего Иерусалим. Это явленное Богом чудо стало венцом пророческого служения Исайи; началом же его было видение Престола Божия, бывшее в Иерусалимском Храме (Ис 6:1-13). И во всё время служения — прежде и более всего — проповедь духовной нищеты. Были, разумеется, и грозные обличения, напоминающие слово Амоса о суде Божием (Ис 5:8-23); но если Амос призывает прежде всего к справедливости, то Исайя — к смирению (Ис 30:1-18). Смирение видится ему как единственное спасение в день суда Божия, и тогда открывающаяся пророку картина становится почти апокалиптической (Ис 2:12-22; ср. Откр 6:12-17). Всякая гордыня погибельна, она разрушает человека, предстоящего Богу; Господь хочет войти в сердце человека, и только так можно человеку спастись в «день Яхве»; всякое своеволие замыкает душу, делает её непроницаемой для благодати, и тогда необжигающий огонь Синая становится всесожигающим огнем «озера огненного» (Откр 20:14). В «день Яхве Саваофа» (Ис 2:12) остаётся лишь одна «высота» — «высота Божия» (Ис 2:17); всякая другая «высота» (Ис 2:11-16) должна или исчезнуть, или совершенно переродиться, войдя в иное отношение к Творцу. Подлинное смирение и есть эта прозрачность души для благодати, и имеющих её называет Исайя анавим, бедняками (Ис 3:14, Ис 3:15; 10:2; 11:4; 14:32; 26:6), или эвионим, «смиренными» (Ис 14:30; Ис 25:4). Эти анавим-эвионим не всегда были бедняками, и не всякий нищий материально мог стать нищим духом. О духовной нищете замечательное свидетельство даёт младший современник Исайи пророк Михей (Мих 6:6-8). Человеку нечего принести в жертву Богу, кроме своего смиренного сердца; и общины эвионим, которые возникали во времена Исайи и Михея в Иудее, были тем духовным ядром, без влияния коего заповедь Спасителя о духовной нищете (Мтф. 5:3) едва ли была бы понятна хотя кому-нибудь. Эта духовная нищета, прозрачность для действия благодати были целью духовной жизни входивших в общины эвионим; проповедь Исайи, Михея и иных, неизвестных нам учителей была для Израиля тем же, чем много столетий спустя стала для Римской Церкви проповедь св. Франциска Ассизского. Общины эвионим просуществовали до конца плена, а в эпоху Второго Храма они растворились в движении тех, кто называл себя перушим, «отделившиеся» (евангельские «фарисеи»). Из пророков эпохи плена ближе всего к движению эвионим были Иезекииль и Исайя Вавилонский. Проповедь Иезекииля — это в значительной мере проповедь личной ответственности и покаяния (Иез 18:1-32). Слово тшува, переводимое обычно как «покаяние», по-еврейски значит, собств., «обращение», так же, как и соответствующее ему в Евангелии греческое μετάνοια; изначальный смысл русского слова «по-кая-ние» связан с понятием укора или обвинения — вероятно, в связи с неизбежным при покаянии осознанием своей греховности и самоукорением. Однако понятие обращения в Библии имеет гораздо более глубокий смысл. Обращение — это прежде всего изменение духовного состояния человека, когда в глубине души совершенно реально рождается «новое сердце и новый дух» (Иез. 18:31); этот «новый дух» рождается в ином, особенном, духовном измерении, которое открывается в момент обращения, становясь тем внутренним «пространством Завета», где созревает «достойный плод покаяния» (Мф. 3:8) и рождается «тело духовное» (I Кор. 15:44) или, по словоупотреблению отцов-аскетов, «внутренний человек», встречающийся с «внешним» в сокровенной глубине сердца, где, как у Престола Божия, духовное измерение соприкасается с природным. Именно эта глубина и затрагивается Духом Святым при подлинном обращении, и тогда возможным становится «достойный плод»; в ином случае обращение — лишь эмоциональное переживание, затрагивающее психику, но не духовную сферу человека.

В тесной связи с учением о покаянии и духовном обновлении человека развивается учение о Мессии. От Исайи Иерусалимского до нас дошло три мессианских гимна (Ис 9:2-7; Ис 11:1-9 и Ис 33:17-24), а также одно пророчество в прозаической форме (Ис 7:13-17). Во всех трёх гимнах Мессия видится как Тот, Кто принесёт мир Израилю (Ис. 9:5; ср. Ис 11:6-9). Этот приносимый Мессией народу «мир» (евр. шалом) — не просто примирение и конец всяких войн, хотя, несомненно, всеобщее примирение очень важно (Ис 11:6-9; Ис 33:20; ср. Мих. 5:5); это прежде всего тот оставляемый Иисусом Своим ученикам благодатный мир (εἰρήνη), который не от мира сего. Этот мир воспримет спасающийся остаток (евр. шеар) Израиля (Ис 10:20-23), который виделся Исайе, несомненно, в лице эвионим, вполне предавших себя воле Божией; Мессия же открылся ему в облике истинного Правителя, воплощающего собою идеал праведности в духе тех же эвионим (Ис. 9:7; ср. Ис 11:1-5). У Иезекииля впервые появляется образ Мессии как истинного Пастыря (Иез 34:23-24); через Него Господь заключит с Израилем Новый Завет, впервые упоминаемый Иеремией (Иер 31:31-34) и названный у Иезекииля «заветом мира» (евр. брит шалом; Иез 34:25-31). Царство же Мессии открывается как пребывание в полноте духовной, как совершенное преображение человека через обретение нового сердца (Иез 36:25-28). А завершение ветхозаветного учения о Мессии находим мы у Исайи Вавилонского, которого с полным основанием называют иногда «ветхозаветным Евангелистом». Здесь Мессия видится как воплощённая полнота смирения в духе эвионим (Ис 42:1-4), Царство Которого неотделимо от Его смирения перед Богом, так, что оно почти уже не от мира сего (Ис 49:1-7); приоткрывается Исайе Вавилонскому и тайна страдания Мессии (Ис 50:4-11; ср. Ис 52:13-15; Ис 53:1-12). А рядом с этим находим мы у пророка и образ Израиля как невесты Божией, возвратившейся к Жениху (Ис 54:4-8), и образ Небесного Иерусалима (Ис 60:1-3, Ис 60:19-22) как исполнения Нового Завета, свидетельствованного Иеремией (см. Иер 31:31-40). Но для того, чтобы войти в этот Завет, Тора (в синодальном тексте «закон Божий») должна быть написана в сердце (Иер. 31:33). Это невозможно человеку, но невозможное человеку возможно Богу, и Иисус приходит, чтобы исполнить Закон — не те требования, что стали нормой среди перушим во времена Второго Храма, а Закон, который должен быть написан на скрижалях сердца (Мф. 5:17).

Разумеется, далеко не все в Израиле в эпоху Второго Храма сохранили огненную веру, переданную своему народу пророками. Лучшее тому свидетельство — Книга Иова и проповедь Екклесиаста. Последняя по духу более всего напоминает столь распространённые в языческом мире в эллинистическую эпоху писания стоиков; если бы не упоминания о Боге, можно было бы принять Книгу Екклесиаста за одну из книг стоической философской школы. Иное дело — Книга Иова: здесь звучит неутолимая жажда общения с подлинным, живым Богом, жажда, которую не удовлетворяют расхожие сентенции респектабельной религиозности, столь распространённые в израильском обществе во времена, когда жил неизвестный нам по имени автор этой замечательной Книги. Характерно, что друзья Иова, тщетно пытаясь его утешить, совершенно не понимают, чего ищет Иов; они не понимают даже того, что в иных случаях лучше молча помолиться о человеке, чем «наставлять» его от ума при полном молчании сердца и без всякого понятия о действии Святого Духа. Этот замечательный памятник израильского экзистенциализма лучше всяких исследований характеризует духовное состояние Израиля эпохи Второго Храма. Естественно, встаёт вопрос о том, как всё это соединялось с самим существованием Храма и Храмового культа, а также и о том, чем являлся культ в религиозной жизни Израиля.

Отрывки к тексту:
Amo 5
Hos 6
Hos 8
Gen 3
Isa 5
Isa 6
Isa 30
Isa 2
Eze 18
Isa 9
Isa 11
Isa 33
1
Hear ye this word which I take up against you, even a lamentation, O house of Israel.
2
The virgin of Israel is fallen; she shall no more rise: she is forsaken upon her land; there is none to raise her up.
3
For thus saith the Lord GOD; The city that went out by a thousand shall leave an hundred, and that which went forth by an hundred shall leave ten, to the house of Israel.
4
For thus saith the LORD unto the house of Israel, Seek ye me, and ye shall live:
5
But seek not Bethel, nor enter into Gilgal, and pass not to Beer-sheba: for Gilgal shall surely go into captivity, and Bethel shall come to nought.
6
Seek the LORD, and ye shall live; lest he break out like fire in the house of Joseph, and devour it, and there be none to quench it in Bethel.
7
Ye who turn judgment to wormwood, and leave off righteousness in the earth,
8
Seek him that maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night: that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD is his name:
9
That strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress.
10
They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.
11
Forasmuch therefore as your treading is upon the poor, and ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them.
12
For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right.
13
Therefore the prudent shall keep silence in that time; for it is an evil time.
14
Seek good, and not evil, that ye may live: and so the LORD, the God of hosts, shall be with you, as ye have spoken.
15
Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph.
16
Therefore the LORD, the God of hosts, the Lord, saith thus; Wailing shall be in all streets; and they shall say in all the highways, Alas! alas! and they shall call the husbandman to mourning, and such as are skilful of lamentation to wailing.
17
And in all vineyards shall be wailing: for I will pass through thee, saith the LORD.
18
Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light.
19
As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him.
20
Shall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it?
21
I hate, I despise your feast days, and I will not smell in your solemn assemblies.
22
Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts.
23
Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.
24
But let judgment run down as waters, and righteousness as a mighty stream.
25
Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel?
26
But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.
27
Therefore will I cause you to go into captivity beyond Damascus, saith the LORD, whose name is The God of hosts.
Скрыть
1
Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
2
After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.
3
Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.
4
O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away.
5
Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and thy judgments are as the light that goeth forth.
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For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.
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But they like men have transgressed the covenant: there have they dealt treacherously against me.
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Gilead is a city of them that work iniquity, and is polluted with blood.
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And as troops of robbers wait for a man, so the company of priests murder in the way by consent: for they commit lewdness.
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I have seen an horrible thing in the house of Israel: there is the whoredom of Ephraim, Israel is defiled.
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Also, O Judah, he hath set an harvest for thee, when I returned the captivity of my people.
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Set the trumpet to thy mouth. He shall come as an eagle against the house of the LORD, because they have transgressed my covenant, and trespassed against my law.
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Israel shall cry unto me, My God, we know thee.
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Israel hath cast off the thing that is good: the enemy shall pursue him.
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They have set up kings, but not by me: they have made princes, and I knew it not: of their silver and their gold have they made them idols, that they may be cut off.
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Thy calf, O Samaria, hath cast thee off; mine anger is kindled against them: how long will it be ere they attain to innocency?
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For from Israel was it also: the workman made it; therefore it is not God: but the calf of Samaria shall be broken in pieces.
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For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up.
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Israel is swallowed up: now shall they be among the Gentiles as a vessel wherein is no pleasure.
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For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers.
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Yea, though they have hired among the nations, now will I gather them, and they shall sorrow a little for the burden of the king of princes.
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Because Ephraim hath made many altars to sin, altars shall be unto him to sin.
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I have written to him the great things of my law, but they were counted as a strange thing.
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They sacrifice flesh for the sacrifices of mine offerings, and eat it; but the LORD accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt.
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For Israel hath forgotten his Maker, and buildeth temples; and Judah hath multiplied fenced cities: but I will send a fire upon his cities, and it shall devour the palaces thereof.
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Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?
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And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:
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But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.
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And the serpent said unto the woman, Ye shall not surely die:
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For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.
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And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.
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And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.
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And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.
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And the LORD God called unto Adam, and said unto him, Where art thou?
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And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.
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And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?
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And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.
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And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.
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And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:
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And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
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Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.
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And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;
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Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;
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In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.
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And Adam called his wife's name Eve; because she was the mother of all living.
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Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.
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And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
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Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.
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So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.
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Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill:
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And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.
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And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.
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What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?
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And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down:
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And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.
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For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.
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Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth!
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In mine ears said the LORD of hosts, Of a truth many houses shall be desolate, even great and fair, without inhabitant.
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Yea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah.
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Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!
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And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands.
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Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst.
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Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.
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And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled:
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But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness.
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Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat.
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Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:
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That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!
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Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!
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Woe unto them that are wise in their own eyes, and prudent in their own sight!
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Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink:
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Which justify the wicked for reward, and take away the righteousness of the righteous from him!
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Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel.
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Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still.
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And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly:
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None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:
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Whose arrows are sharp, and all their bows bent, their horses' hoofs shall be counted like flint, and their wheels like a whirlwind:
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Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it.
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And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof.
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In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.
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Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.
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And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.
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And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
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Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.
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Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar:
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And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.
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Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.
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And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.
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Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
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Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate,
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And the LORD have removed men far away, and there be a great forsaking in the midst of the land.
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But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.
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Woe to the rebellious children, saith the LORD, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin:
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That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt!
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Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion.
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For his princes were at Zoan, and his ambassadors came to Hanes.
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They were all ashamed of a people that could not profit them, nor be an help nor profit, but a shame, and also a reproach.
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The burden of the beasts of the south: into the land of trouble and anguish, from whence come the young and old lion, the viper and fiery flying serpent, they will carry their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people that shall not profit them.
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For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength is to sit still.
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Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever:
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That this is a rebellious people, lying children, children that will not hear the law of the LORD:
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Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:
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Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.
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Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon:
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Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant.
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And he shall break it as the breaking of the potters' vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.
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For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.
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But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift.
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One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill.
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And therefore will the LORD wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the LORD is a God of judgment: blessed are all they that wait for him.
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For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee.
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And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers:
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And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.
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Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence.
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Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures.
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The oxen likewise and the young asses that ear the ground shall eat clean provender, which hath been winnowed with the shovel and with the fan.
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And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters in the day of the great slaughter, when the towers fall.
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Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound.
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Behold, the name of the LORD cometh from far, burning with his anger, and the burden thereof is heavy: his lips are full of indignation, and his tongue as a devouring fire:
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And his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and there shall be a bridle in the jaws of the people, causing them to err.
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Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel.
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And the LORD shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hailstones.
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For through the voice of the LORD shall the Assyrian be beaten down, which smote with a rod.
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And in every place where the grounded staff shall pass, which the LORD shall lay upon him, it shall be with tabrets and harps: and in battles of shaking will he fight with it.
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For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.
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the word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.
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And it shall come to pass in the last days, that the mountain of the LORD's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.
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And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
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And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.
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O house of Jacob, come ye, and let us walk in the light of the LORD.
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Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers.
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Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots:
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Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made:
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And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.
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Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty.
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The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the LORD alone shall be exalted in that day.
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For the day of the LORD of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low:
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And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan,
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And upon all the high mountains, and upon all the hills that are lifted up,
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And upon every high tower, and upon every fenced wall,
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And upon all the ships of Tarshish, and upon all pleasant pictures.
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And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the LORD alone shall be exalted in that day.
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And the idols he shall utterly abolish.
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And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.
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In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats;
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To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.
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Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?
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The word of the LORD came unto me again, saying,
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What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge?
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As I live, saith the Lord GOD, ye shall not have occasion any more to use this proverb in Israel.
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Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.
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But if a man be just, and do that which is lawful and right,
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And hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour's wife, neither hath come near to a menstruous woman,
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And hath not oppressed any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment;
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He that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true judgment between man and man,
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Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord GOD.
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If he beget a son that is a robber, a shedder of blood, and that doeth the like to any one of these things,
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And that doeth not any of those duties, but even hath eaten upon the mountains, and defiled his neighbour's wife,
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Hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination,
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Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him.
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Now, lo, if he beget a son, that seeth all his father's sins which he hath done, and considereth, and doeth not such like,
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That hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbour's wife,
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Neither hath oppressed any, hath not withholden the pledge, neither hath spoiled by violence, but hath given his bread to the hungry, and hath covered the naked with a garment,
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That hath taken off his hand from the poor, that hath not received usury nor increase, hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live.
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As for his father, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, lo, even he shall die in his iniquity.
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Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live.
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The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.
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But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die.
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All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live.
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Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live?
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But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.
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Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal?
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When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die.
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Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.
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Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die.
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Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal?
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Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.
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Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?
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For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye.
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Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations.
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The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.
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Thou hast multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil.
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For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.
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For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire.
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For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace.
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Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.
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The Lord sent a word into Jacob, and it hath lighted upon Israel.
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And all the people shall know, even Ephraim and the inhabitant of Samaria, that say in the pride and stoutness of heart,
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The bricks are fallen down, but we will build with hewn stones: the sycomores are cut down, but we will change them into cedars.
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Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together;
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The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand is stretched out still.
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For the people turneth not unto him that smiteth them, neither do they seek the LORD of hosts.
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Therefore the LORD will cut off from Israel head and tail, branch and rush, in one day.
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The ancient and honourable, he is the head; and the prophet that teacheth lies, he is the tail.
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For the leaders of this people cause them to err; and they that are led of them are destroyed.
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Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows: for every one is an hypocrite and an evildoer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still.
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For wickedness burneth as the fire: it shall devour the briers and thorns, and shall kindle in the thickets of the forest, and they shall mount up like the lifting up of smoke.
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Through the wrath of the LORD of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall spare his brother.
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And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm:
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Manasseh, Ephraim; and Ephraim, Manasseh: and they together shall be against Judah. For all this his anger is not turned away, but his hand is stretched out still.
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And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:
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And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;
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And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:
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But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.
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And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.
6
The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.
7
And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox.
8
And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den.
9
They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.
10
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
11
And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
12
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
13
The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.
14
But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.
15
And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod.
16
And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt.
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1
Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.
2
O LORD, be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble.
3
At the noise of the tumult the people fled; at the lifting up of thyself the nations were scattered.
4
And your spoil shall be gathered like the gathering of the caterpiller: as the running to and fro of locusts shall he run upon them.
5
The LORD is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness.
6
And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the LORD is his treasure.
7
Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly.
8
The highways lie waste, the wayfaring man ceaseth: he hath broken the covenant, he hath despised the cities, he regardeth no man.
9
The earth mourneth and languisheth: Lebanon is ashamed and hewn down: Sharon is like a wilderness; and Bashan and Carmel shake off their fruits.
10
Now will I rise, saith the LORD; now will I be exalted; now will I lift up myself.
11
Ye shall conceive chaff, ye shall bring forth stubble: your breath, as fire, shall devour you.
12
And the people shall be as the burnings of lime: as thorns cut up shall they be burned in the fire.
13
Hear, ye that are far off, what I have done; and, ye that are near, acknowledge my might.
14
The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?
15
He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil;
16
He shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure.
17
Thine eyes shall see the king in his beauty: they shall behold the land that is very far off.
18
Thine heart shall meditate terror. Where is the scribe? where is the receiver? where is he that counted the towers?
19
Thou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand.
20
Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.
21
But there the glorious LORD will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby.
22
For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; he will save us.
23
Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.
24
And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.
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