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Размышления о псалмах

Клайв Стейплз Льюис

XII. Иносказания в псалмах

В определенном смысле толкования псалмов объединяли Христа с Его противниками. Например, слова о 109 псалме (см. выше) были бы невозможны, если бы обе стороны не принимали без споров, что под «Господом моим» (Мк. 12:35-37) разумеется Мессия, то есть царь, помазанник Божий, освободитель Израиля. Такой метод принимали тогда все. Все знали, что у Писаний есть второй, духовный смысл. Даже праведные язычники, вроде евнуха-эфиоплянина (Деян. 8:27-38), знали, что священные книги Израиля нельзя понять без толкователя, который способен открыть их сокровенные значения. Наверное, все образованные иудеи I века видели указания на Мессию в тех же фразах, в которых их видел Иисус. Отличие было в ином: Он отождествлял царя-помазанника с другим лицом из Ветхого Завета, а оба эти лица — с Самим Собой.

В псалмах говорится и о торжествующем царе, и о невинном страдальце. В Пс 12Пс 21Пс 54Пс 101 псалмах речь идет о Страдальце; во Пс 2Пс 71 — о Царе. Если я не ошибаюсь, Страдальца к тому времени отождествляли со всем народом в его настоящем, как он есть; под Царем же понимали грядущего освободителя из дома Давидова. Христос, повторяю, отождествлял Себя и с тем, и с другим.

Таким образом, «читать между строк» нам позволил и повелел самый высокий авторитет. Но это не освящает всего, что мы там вычитаем. Нередко, глядя в глубину Писания, мы видим только наши глупые лица. И мне, и многим моим современникам кажутся смешными и натянутыми некогда общепринятые толкования. Наверное, очень часто они такими и были, но не нам решать, когда именно. На земле нет беспристрастного судьи, который мог бы рассудить спор столетий. Никто не стоит вне истории, и больше всех порабощен ею тот, кому кажется, что наш век — не один из веков, а высокий помост, откуда можно, наконец, объективно рассмотреть все и вся. Приглядимся к некоторым толкованиям. Псалом 109 принято петь под Рождество. Этому и впрямь можно удивиться: в нем нет ни слова о мире, о благоволении, нет умиления, уюта, убожества Вифлеемских ясель. Вероятно, написан он на коронование или хотя бы во славу какого-то царя. Он полон угроз, он никак не утешает, а как бы говорит: «Берегись!» Мы вправе связывать его с Христом по двум причинам: во-первых, Он Сам говорил это, ибо Он — Тот, Кого Давид называл «Господом моим», а во-вторых, в нем упоминается Мельхиседек (109:5). Согласно Посланию к Евреям, этот в высшей степени загадочный персонаж — символ Христа, живое пророчество о Нем (Евр. 7). Мы не знаем, как именно толковал апостол на своем языке 14 главу Книги Бытия, но главное, вероятно, сохраняется даже в переводе с перевода. Конечно, отсутствие родословной ни в коей мере не значит, что Мельхиседека просто не было, но оно ставит его как бы в стороне от повествования. Он является неизвестно откуда, благословляет Авраама «от Бога всевышнего, Владыки неба и земли» и куда-то девается. Поневоле ощутишь, что он из другого мира — не загробного, земного, но другого. Для него нет сомнений в том, что он выше Авраама, и тот это принимает. Я не знаю, что сказал бы нам автор или последний из авторов Книги Бытия, если бы мы спросили его, что это значит; но, как я уже говорил, я верю, что на создании этой книги лежит Божья печать. Один результат рассказа о Мельхиседеке мне ясен: читателю накрепко врезается в память мысль о том, что жреческое служение не языческим богам, а Единому Богу существовало очень давно, до еврейского священства, родоначальником которого был Аарон, до Авраама, независимо от его призвания. Древний, доиудейский жрец — в то же время и царь; Мельхиседек — и священник, и царь. Это бывало, но не в Израиле. В определенном смысле один Мельхиседек из всего Ветхого Завета подобен Христу. Христос, как и он, считает Себя не только царем, но и священником, хотя не происходит из рода священнослужителей. Мельхиседек действительно указывает на Него, как и герой 109 псалма, который тоже и царь, и священник, не происходящий от священников.

Для иудея, обратившегося в христианство, это было исключительно важно. Можно доказать, почему Иисус — сын Давидов; но никаким образом не докажешь, что Он восходит к Аарону. Тем самым, нужно было принять, что есть священство, независимое от колена Ааронова, более того — что священство это выше Аароновой чреды. Мельхиседек освящал это авторитетом Писания. Для нас, христиан из язычников, все наоборот: нам гораздо легче понять и принять священство Христа. Мы почти не ощущаем, что Он — Царь и Победитель, и псалмы помогают нам это ощутить. Откроем 44 псалом и услышим: «Препояшь Себя по бедру мечем Твоим, Сильный, славою Твоею и красотою Твоею. И в сем украшении Твоем поспеши, воссядь на колесницу ради истины и кротости и правды, и десница Твоя покажет Тебе дивные дела. Остры стрелы Твои; народы падут пред Тобою» (4-6). В псалме 88 мы читаем обетования Давиду, то есть всем или многим его потомкам (как «Иаков» обозначает всех потомков Иакова). Господь обещает сокрушить пред ним врагов его, поразить ненавидящих его; Давид будет звать Бога отцом, а Тот сделает его первенцем, который выше царей земли (24-28). В псалме 131 снова идет речь о Давиде: «Врагов его облеку стыдом; а на нем будет сиять венец его» (18). Все это выделяет тот смысл Рождества, о котором мы почти не помним. Прочитайте эти псалмы как песни на Рождество Христово, и вы ощутите, что оно было вызовом, угрозой миру сему. Псалмы возвещают, что пришел наконец долгожданный защитник, который сразится со смертью, дьяволом, злом и победит их. Мы знаем, что и Сам Спаситель воспринимал Свой приход именно так. (Из европейских поэтов эту сторону Рождества хорошо ощутил и описал один Мильтон.)

Связывать с Пятидесятницей 67 псалом можно, хотя стих «земля тряслась, даже небеса таяли от лица Божия» (9-10) для псалмопевца, конечно, соотносился с чудесами Исхода. Стих 12 прекрасно показывает, как обретают новый смысл ветхозаветные тексты. Обычно мы читаем: «Господь даст слово; провозвестников великое множество», понимая «слово» как «воинский приказ», провозвестников (мрачная ирония) — как воинов. Однако на самом деле все не так. Стих этот значит, что многие могут разнести весть о победе. Вот это вполне подходит для Пятидесятницы. А уж совсем дает нам право так применять псалом стих 20: «Ты восшел на высоту, пленил плен, принял дары человеков, так чтобы и из противящихся могли обитать у Господа Бога». Гебраисты утверждают, что в древнееврейском тексте речь идет о «дарах» (добыче, дани) от людей. Однако в Послании к Ефесянам апостол имеет в виду другое прочтение: «Посему и сказано: восшед на высоту, пленил плен и дал дары человекам» (Еф. 4:8). Вероятно, именно здесь 67 псалом впервые связан с Сошествием Святого Духа — Павел говорит о дарах духовных, подчеркивая, что они даны после Вознесения. Связь Вознесения с Пятидесятницей прекрасно согласуется со словами Спасителя: «...лучше для вас, чтобы Я пошел; ибо, если Я не пойду, Утешитель не придет к вам» (Ин. 16:7), словно присутствие Христа в «пространственно-временном мире» мешает явиться Богу Духу Святому. Тут — тайна, и я ее даже не коснусь.

С псалмами, в которых речь идет о Страдальце, все много проще — их трудно читать, не думая о Христе. Если говорить совсем уж по-человечески, понять иносказания здесь можно и без помощи свыше — чудом было бы не понять их. В псалме 21, страшной песне, которую Христос вспомнил на кресте, поразительнее всего не «пронзили руки мои и ноги мои», а сочетание полного отчаяния с полной вверенностью Богу, Который не отвечает, даже «не внемлет» (21:3), и все же «Святый, живет среди славословий Израиля» (21:4). Здесь говорит страдалец невинный; в псалме 39 — виновный: «постигли меня беззакония мои, так что видеть не могу» (13). Но и это — голос Христа, ибо мы знаем, что Единый Безгрешный спустился ради нас в глубины страданий, которые испытывает плохой человек, когда узнает, какой он плохой. Заметьте, стих очень трудно согласовать со стихами 8 и 9, если речь не о Христе.

Говорить еще о «псалмах страдания» не стоит, там все очевидно. Вообще же скажем только, что 44 псалом являет нам столько граней Рождества, сколько не явят рождественские песни и, в определенном смысле, Евангелия. Создан он придворным поэтом к свадьбе царя. (Теперь нас удивляет, что такие стихи написаны «по заказу». Но во времена здоровых искусств никто бы не понял, чему мы удивились. Великие поэты, музыканты, художники могли работать так и работали. Того, кто не мог, сочли бы странным, как моряка или крестьянина, которые трудятся лишь по вдохновению.) Псалом прекрасен и как брачная песнь — то, что греки называли эпиталамой, — но он гораздо значительней, когда мы свяжем его с Воплощением.

Раньше меня совершенно не трогали толкования библейских текстов, уподобляющие жениха Христу, невесту — Церкви. Читая явственно эротические стихи из Песни Песней, поневоле улыбнешься и подумаешь, как наивны толкователи. Я и сейчас не верю, что древний автор понимал все это «в духовном смысле». Принимая такое прочтение, мы не можем отвергнуть то, о чем он уж точно думал. Да, это брачная песнь, это — поэма о влюбленных; новое чтение не мешает так видеть (человек — и впрямь один из приматов, стихи — черные черточки на белом листе). Но постепенно я понял, что новый смысл не произволен, он порожден тем, прежним. Во-первых, почти все великие мистики — античные, мусульманские, и особенно христианские — показывают, что образ брака, любовного союза естественно, даже неизбежно выражает связь человека с Богом. Во-вторых, тема «священного брака» постоянно возникает в язычестве — не «самом высоком» или «самом светлом», а «самом истовом», т.е. самом серьезном. Если Христос (а я в это верю) исполнил чаяния не только иудеев, но и эллинов, вполне может быть, что Он исполнил и это. В-третьих, для самого иудаизма Израиль — Невеста Господня. Об этом мы читаем в одной из самых трудных и трогательных глав Ветхого Завета (Иез. 16); в Откровении же Ветхий Израиль передает это Новому, и Невестой становится Церковь. Недостойную невесту отмывают, переодевают, обручают с Богом — просто свадьба короля Кофетуа! Аллегория, которая сперва казалась произвольной, укоренена во всей истории религий; и отвергать ее за то, что она «несовременна», может только слепой, самодовольный провинциал.

Если так прочитать псалмы, Рождество обретает для нас утраченную полноту. С Рождеством Христа в мир пришел великий Царь и великий Воин. Но это не все: пришел и Жених «прекраснее сынов человеческих». Мы не всегда ощущаем, что слово это значит не только «возлюбленный», но и просто «будущий муж» — тот, кто даст тебе детей. Когда псалмопевец говорит: «...забудь народ твой и дом отца твоего» (44:11), слова эти, конечно, имеют прямой и печальный смысл: и нам и ему жалко девушку (вероятно, очень юную), которая плачет в чужом ей доме, предвидя все беды, какие сулит династический, да еще восточный брак. Псалмопевец прекрасно их знает, у него самого, наверное, есть дочь, и он утешает невесту: «Вместо отцов твоих будут сыновья твои». Но это как нельзя лучше подходит и к обручению Церкви со Христом. Высокая честь призвания обходится дорого. Поначалу (а иногда и позже) очень трудно оторваться от «нормальной жизни». Даже переход с одного биологического уровня на другой и то нелегок — человек знает трудности и печали, неведомые другим приматам. Выйти же за пределы «человеческого» особенно трудно. Господь говорит Аврааму: «...пойди из земли твоей, от родства твоего и из дома отца твоего, (и иди) в землю, которую Я укажу тебе» (Быт. 12:1). Повеление это ужасно — надо уйти от всего, буквально от всего, что ты знаешь. А утешение (утешает ли оно в этот, первый час?) — такое же, как в псалме: «Я произведу от тебя великий народ». В Новом Завете Господь повторяет и усиливает повеление, требуя возненавидеть мать, отца, самую жизнь. Он говорит здесь в Своем, особом духе, как бы в притче, — речь идет не о ненависти, не о злобе, а о полном отказе от естественных связей, если понадобится такой чудовищный выбор. (Даже и так текст этот — только для тех, кому он страшен! Мужчине, которого воротит от собственного отца, женщине, изо всех сил старающейся не возненавидеть мать, лучше не читать его.) Но вернемся к псалму. Утешение невесты — не в объятиях жениха, а в детях. Если она не потечет водою живою, не принесет плода, не станет матерью святым и святости, мы вправе предположить, что брак ей примерещился.

Псалом 8 связывают с Вознесением, и толкование это поддержано авторитетом апостола. В прямом своем смысле псалом предельно прост — автор его, истинный поэт, дивится человеку и месту его во вселенной (у Софокла есть хор примерно о том же). И впрямь, глядя на звездное небо, удивишься, что Бог вообще замечает таких тварей, как мы. Он создал нас ниже сил небесных, но здесь, на земле, облек великой честью: поставил над всем тварным миром. Апостола это наводит на мысль, до которой не додумаешься без благодати. Псалмопевец сказал, что Господь поставил человека «владыкою над делами рук Твоих; все положил под ноги его» (8:7); апостол прибавил, что теперь, в нынешнем мире, это еще не совсем верно (Евр. 2:6-9). Нас, людей, убивают, и нам, людям, вредят звери, ядовитые растения, холод, стихийные бедствия — словом, природа. В «научном смысле» автор псалма вроде бы и не прав. Но мало поправить его так, как обычно поправляют: «Это — неверно, Писание — верно, значит, речь просто идет не о настоящем, а о будущем». Лучше скажем: «Это верно и теперь, не только в поэтическом смысле, но и в другом, очень важном». Двинемся же по пути, ведущему к этому смыслу.

Мы знаем, что Христос вознесся на небеса. Знал это и апостол Павел, когда писал, что Христос — «первенец из умерших» и что в Нем «все оживут», а Ему Господь покорил все (1Кор. 15:20-28). Если мы кроме текста из Послания к Евреям прочитаем и этот текст, мы убедимся, что в первохристианской церкви было принято толкование, быть может, восходящее к Самому Христу. Как-никак, Он особенно любил, чтобы Его определяли словом пророка «Сын Человеческий», то есть «архетип человека» (ср. «Дочь Вавилона» — «Вавилон»), чье страдание и славу может разделить каждый из людей, если сам не откажется.

Я думаю, об этом нужно напомнить христианам. Мало кто чувствует в наше время, что в вечности пребывает прославленный Человек. Мы видим человека Христа лишь на земле, и то от Рождества до смерти, словно Он побыл человеком и снова стал «только Богом». Воскресение и Вознесение для нас — великие победы Бога, это так; но ведь они — и великие победы Человека. 8 псалом, к нашей радости, напоминает об этом. Страсти и славу Спасителя мы вправе сопоставить с уделом человека: и там и здесь мы видим уничижение — и величие, беззащитное начало — и великую судьбу. Сопоставление это не кажется мне натянутым.

Но я забрел в край чудес, которые выше моего разумения. Поговорим лучше под конец о более простых вещах.

Нередко нас поражает, что псалмопевцы искренне не видят в себе греха: «Ты... искусил меня, и ничего не нашел» (16:3); «я ходил в непорочности моей» (25:1). Вряд ли так уж сильно меняет дело то, что иногда подразумевается весь народ или даже его «малый остаток». Конечно, кое-что это меняет: «остаток» был и свят, и праведен по сравнению с окружающими его языческими народами. Он часто страдал без вины — в том смысле, что страдания его были гораздо больше недостатков, а те, кто их причинял, были много хуже. Но предстояло прийти Тому, Кто свят и праведен в полном смысле этих слов. В устах Иисуса этим стихам предстояло стать безоговорочной истиной. Значит, их надо было создать, чтобы люди узнали, что совершенное, всепрощающее, кротчайшее милосердие может вызвать в таком мире, как наш, не любовь, а ненависть, поношение, смерть. Мы, христиане, слышим в этих стихах голос Христа; Он и впрямь говорил, что греха в Нем нет. (Вот немаловажный для нас довод — ведь и врагам христианства Иисус не кажется гордым и самодовольным. Они гораздо меньше, чем от них ждешь, дивятся, что Он «кроток и смирен сердцем»; однако говорил Он такое, что, кроме Бога, скажет только гордец из гордецов, если не параноик.)

Под «проклинающие псалмы» каждый из нас подставляет свое; но не забудем, что аллегории эти — совсем на другом уровне, чем истинный их, глубинный смысл. Гнев нужно направить на зло, лучше всего — на наше собственное. Читая о «беззаконном» в псалме 35, неплохо вспомнить, что самый известный нам пример — мы сами; и когда псалом взмоет вверх, стих «милость Твоя до небес, истина Твоя до облаков» особенно поразит и тронет нас. При таком чтении можно даже вынести стих о вавилонских младенцах. Многое в нашей душе подобно младенцам — скажем, начатки мелких попущений и мелких досад, которые могут разрастись в пьянство или злобность, а сейчас кажутся такими маленькими и беззащитными, что сопротивляться им как-то даже и жестоко, словно ты обидишь зверька. Они так жалобно хнычут: «Да мне немного надо!» или: «Подумай и о себе!» Вот к ним и подходит как нельзя лучше стих из псалма 136. Поистине блажен, кто разобьет их о Камень, — это легче посоветовать, чем сделать.

Наконец, мне иногда неотступно слышится иносказание, о котором я нигде не читал. Автор 83 псалма говорит: «...один день во дворах Твоих лучше тысячи» (11), имея в виду именно это: один день у Бога лучше, чем тысяча без Него. Но я всегда думаю здесь о том, о чем, насколько мне известно, ветхозаветные авторы не думали. Мысль эта есть в Новом Завете. В псалме 89 говорится, что пред очами Божьими «тысяча лет, как день вчерашний» (5). Апостол же Петр прибавляет, что «у Господа один день, как тысяча лет» (2Петр. 3:8). Псалмопевец, по-видимому, просто хотел сказать, что Бог вечен. В Послании Петра мы вообще выходим за пределы времени. Положено начало (в христианской традиции; у Платона это было) представлению о вечности как о вечном настоящем. С такой точки зрения строки 83 псалма обретают дополнительный смысл. Бог может явиться нам в отрезке времени — в дне, минуте, секунде; но коснемся мы того, что со временем несоизмеримо. Мы надеемся выйти если не из времени, то хотя бы из его плена, из его одномерного убожества, и тем исцелить ноющую боль, которую этот плен причиняет нам и в счастье, и в несчастье. Ведь мы так плохо примирились со временем, что постоянно ему дивимся. «Как он вырос! — восклицаем мы. — Как время бежит!», будто такая привычная вещь остается для нас новостью. Это очень странно, словно рыба не может привыкнуть к воде. Не странно это лишь в том случае, если рыбе предназначено выйти на сушу.

Отрывки к тексту:
Mar 12:35-37
Act 8:27-38
Psa 12
Psa 21
Psa 54
Psa 101
Psa 2
Psa 71
Heb 7
Psa 88:24-28
Psa 131:18
Eph 4:8
Joh 16:7
Psa 21:3
Psa 21:4
Psa 39:13
Psa 44:11
Gen 12:1
Psa 8:7
Heb 2:6-9
Co1 15:20-28
Psa 16:3
Psa 25:1
Psa 83:11
Psa 89:5
Pe2 3:8
Psa 109:5
Psa 44:4-6
Psa 109
Psa 44
Psa 131
Psa 67
Psa 21
Psa 39
Psa 88
Psa 35
Psa 8
Psa 83
Eze 16
35
And Jesus began to say, as He taught in the temple, “How is it that the scribes say that the Christ is the son of David?
36
David himself said in the Holy Spirit, ‘THE LORD SAID TO MY LORD, “SIT AT MY RIGHT HAND, UNTIL I PUT YOUR ENEMIES BENEATH YOUR FEET.”’
37
David himself calls Him ‘Lord’; so in what sense is He his son?” And the large crowd enjoyed listening to Him.
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27
So he got up and went; and there was an Ethiopian eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure; and he had come to Jerusalem to worship,
28
and he was returning and sitting in his chariot, and was reading the prophet Isaiah.
29
Then the Spirit said to Philip, “Go up and join this chariot.”
30
Philip ran up and heard him reading Isaiah the prophet, and said, “Do you understand what you are reading?”
31
And he said, “Well, how could I, unless someone guides me?” And he invited Philip to come up and sit with him.
32
Now the passage of Scripture which he was reading was this: “HE WAS LED AS A SHEEP TO SLAUGHTER; AND AS A LAMB BEFORE ITS SHEARER IS SILENT, SO HE DOES NOT OPEN HIS MOUTH.
33
“IN HUMILIATION HIS JUDGMENT WAS TAKEN AWAY; WHO WILL RELATE HIS GENERATION? FOR HIS LIFE IS REMOVED FROM THE EARTH.”
34
The eunuch answered Philip and said, “Please tell me, of whom does the prophet say this? Of himself or of someone else?”
35
Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him.
36
As they went along the road they came to some water; and the eunuch *said, “Look! Water! What prevents me from being baptized?”
37
[And Philip said, “If you believe with all your heart, you may.” And he answered and said, “I believe that Jesus Christ is the Son of God.”]
38
And he ordered the chariot to stop; and they both went down into the water, Philip as well as the eunuch, and he baptized him.
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1
For the faithful disappear from among the sons of men.
2
Help, LORD, for the godly man ceases to be,
2
They speak falsehood to one another; With flattering lips and with a double heart they speak.
3
May the LORD cut off all flattering lips, The tongue that speaks great things;
4
Who have said, “With our tongue we will prevail; Our lips are our own; who is lord over us?”
5
“Because of the devastation of the afflicted, because of the groaning of the needy, Now I will arise,” says the LORD; “I will set him in the safety for which he longs.”
6
The words of the LORD are pure words; As silver tried in a furnace on the earth, refined seven times.
7
You, O LORD, will keep them; You will preserve him from this generation forever.
8
The wicked strut about on every side When vileness is exalted among the sons of men.
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And in Your salvation how greatly he will rejoice!
2
O LORD, in Your strength the king will be glad,
2
You have given him his heart’s desire, And You have not withheld the request of his lips. Selah.
3
For You meet him with the blessings of good things; You set a crown of fine gold on his head.
4
He asked life of You, You gave it to him, Length of days forever and ever.
5
His glory is great through Your salvation, Splendor and majesty You place upon him.
6
For You make him most blessed forever; You make him joyful with gladness in Your presence.
7
For the king trusts in the LORD, And through the lovingkindness of the Most High he will not be shaken.
8
Your hand will find out all your enemies; Your right hand will find out those who hate you.
9
You will make them as a fiery oven in the time of your anger; The LORD will swallow them up in His wrath, And fire will devour them.
10
Their offspring You will destroy from the earth, And their descendants from among the sons of men.
11
Though they intended evil against You And devised a plot, They will not succeed.
12
For You will make them turn their back; You will aim with Your bowstrings at their faces.
13
Be exalted, O LORD, in Your strength; We will sing and praise Your power.
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And vindicate me by Your power.
2
Save me, O God, by Your name,
2
Hear my prayer, O God; Give ear to the words of my mouth.
3
For strangers have risen against me And violent men have sought my life; They have not set God before them. Selah.
4
Behold, God is my helper; The Lord is the sustainer of my soul.
5
He will recompense the evil to my foes; Destroy them in Your faithfulness.
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Willingly I will sacrifice to You; I will give thanks to Your name, O LORD, for it is good.
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For He has delivered me from all trouble, And my eye has looked with satisfaction upon my enemies.
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To You, O LORD, I will sing praises.
2
I will give heed to the blameless way. When will You come to me? I will walk within my house in the integrity of my heart.
3
I will sing of lovingkindness and justice,
3
I will set no worthless thing before my eyes; I hate the work of those who fall away; It shall not fasten its grip on me.
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A perverse heart shall depart from me; I will know no evil.
5
Whoever secretly slanders his neighbor, him I will destroy; No one who has a haughty look and an arrogant heart will I endure.
6
My eyes shall be upon the faithful of the land, that they may dwell with me; He who walks in a blameless way is the one who will minister to me.
7
He who practices deceit shall not dwell within my house; He who speaks falsehood shall not maintain his position before me.
8
Every morning I will destroy all the wicked of the land, So as to cut off from the city of the LORD all those who do iniquity.
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Why are the nations in an uproar And the peoples devising a vain thing?
2
The kings of the earth take their stand And the rulers take counsel together Against the LORD and against His Anointed, saying,
3
“Let us tear their fetters apart And cast away their cords from us!”
4
He who sits in the heavens laughs, The Lord scoffs at them.
5
Then He will speak to them in His anger And terrify them in His fury, saying,
6
“But as for Me, I have installed My King Upon Zion, My holy mountain.”
7
“I will surely tell of the decree of the LORD: He said to Me, ‘You are My Son, Today I have begotten You.
8
‘Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession.
9
‘You shall break them with a rod of iron, You shall shatter them like earthenware.’”
10
Now therefore, O kings, show discernment; Take warning, O judges of the earth.
11
Worship the LORD with reverence And rejoice with trembling.
12
Do homage to the Son, that He not become angry, and you perish in the way, For His wrath may soon be kindled. How blessed are all who take refuge in Him!
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Let me never be ashamed.
2
In You, O LORD, I have taken refuge;
2
In Your righteousness deliver me and rescue me; Incline Your ear to me and save me.
3
Be to me a rock of habitation to which I may continually come; You have given commandment to save me, For You are my rock and my fortress.
4
Rescue me, O my God, out of the hand of the wicked, Out of the grasp of the wrongdoer and ruthless man,
5
For You are my hope; O Lord GOD, You are my confidence from my youth.
6
By You I have been sustained from my birth; You are He who took me from my mother’s womb; My praise is continually of You.
7
I have become a marvel to many, For You are my strong refuge.
8
My mouth is filled with Your praise And with Your glory all day long.
9
Do not cast me off in the time of old age; Do not forsake me when my strength fails.
10
For my enemies have spoken against me; And those who watch for my life have consulted together,
11
Saying, “God has forsaken him; Pursue and seize him, for there is no one to deliver.”
12
O God, do not be far from me; O my God, hasten to my help!
13
Let those who are adversaries of my soul be ashamed and consumed; Let them be covered with reproach and dishonor, who seek to injure me.
14
But as for me, I will hope continually, And will praise You yet more and more.
15
My mouth shall tell of Your righteousness And of Your salvation all day long; For I do not know the sum of them.
16
I will come with the mighty deeds of the Lord GOD; I will make mention of Your righteousness, Yours alone.
17
O God, You have taught me from my youth, And I still declare Your wondrous deeds.
18
And even when I am old and gray, O God, do not forsake me, Until I declare Your strength to this generation, Your power to all who are to come.
19
For Your righteousness, O God, reaches to the heavens, You who have done great things; O God, who is like You?
20
You who have shown me many troubles and distresses Will revive me again, And will bring me up again from the depths of the earth.
21
May You increase my greatness And turn to comfort me.
22
I will also praise You with a harp, Even Your truth, O my God; To You I will sing praises with the lyre, O Holy One of Israel.
23
My lips will shout for joy when I sing praises to You; And my soul, which You have redeemed.
24
My tongue also will utter Your righteousness all day long; For they are ashamed, for they are humiliated who seek my hurt.
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For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham as he was returning from the slaughter of the kings and blessed him,
2
to whom also Abraham apportioned a tenth part of all the spoils, was first of all, by the translation of his name, king of righteousness, and then also king of Salem, which is king of peace.
3
Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains a priest perpetually.
4
Now observe how great this man was to whom Abraham, the patriarch, gave a tenth of the choicest spoils.
5
And those indeed of the sons of Levi who receive the priest’s office have commandment in the Law to collect a tenth from the people, that is, from their brethren, although these are descended from Abraham.
6
But the one whose genealogy is not traced from them collected a tenth from Abraham and blessed the one who had the promises.
7
But without any dispute the lesser is blessed by the greater.
8
In this case mortal men receive tithes, but in that case one receives them, of whom it is witnessed that he lives on.
9
And, so to speak, through Abraham even Levi, who received tithes, paid tithes,
10
for he was still in the loins of his father when Melchizedek met him.
11
Now if perfection was through the Levitical priesthood (for on the basis of it the people received the Law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron?
12
For when the priesthood is changed, of necessity there takes place a change of law also.
13
For the one concerning whom these things are spoken belongs to another tribe, from which no one has officiated at the altar.
14
For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests.
15
And this is clearer still, if another priest arises according to the likeness of Melchizedek,
16
who has become such not on the basis of a law of physical requirement, but according to the power of an indestructible life.
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For it is attested of Him, “YOU ARE A PRIEST FOREVER ACCORDING TO THE ORDER OF MELCHIZEDEK.”
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For, on the one hand, there is a setting aside of a former commandment because of its weakness and uselessness
19
(for the Law made nothing perfect), and on the other hand there is a bringing in of a better hope, through which we draw near to God.
20
And inasmuch as it was not without an oath
21
(for they indeed became priests without an oath, but He with an oath through the One who said to Him, “THE LORD HAS SWORN AND WILL NOT CHANGE HIS MIND, ‘YOU ARE A PRIEST FOREVER’”);
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so much the more also Jesus has become the guarantee of a better covenant.
23
The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing,
24
but Jesus, on the other hand, because He continues forever, holds His priesthood permanently.
25
Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them.
26
For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens;
27
who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself.
28
For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever.
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Therefore it says, “WHEN HE ASCENDED ON HIGH, HE LED CAPTIVE A HOST OF CAPTIVES, AND HE GAVE GIFTS TO MEN.”
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But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you.
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For You meet him with the blessings of good things; You set a crown of fine gold on his head.
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He asked life of You, You gave it to him, Length of days forever and ever.
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“Turn Your gaze away from me, that I may smile again Before I depart and am no more.”
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You give us as sheep to be eaten And have scattered us among the nations.
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Now the LORD said to Abram, “Go forth from your country, And from your relatives And from your father’s house, To the land which I will show you;
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All sheep and oxen, And also the beasts of the field,
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But one has testified somewhere, saying, “WHAT IS MAN, THAT YOU REMEMBER HIM? OR THE SON OF MAN, THAT YOU ARE CONCERNED ABOUT HIM?
7
“YOU HAVE MADE HIM FOR A LITTLE WHILE LOWER THAN THE ANGELS; YOU HAVE CROWNED HIM WITH GLORY AND HONOR, AND HAVE APPOINTED HIM OVER THE WORKS OF YOUR HANDS;
8
YOU HAVE PUT ALL THINGS IN SUBJECTION UNDER HIS FEET.” For in subjecting all things to him, He left nothing that is not subject to him. But now we do not yet see all things subjected to him.
9
But we do see Him who was made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone.
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But now Christ has been raised from the dead, the first fruits of those who are asleep.
21
For since by a man came death, by a man also came the resurrection of the dead.
22
For as in Adam all die, so also in Christ all will be made alive.
23
But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming,
24
then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power.
25
For He must reign until He has put all His enemies under His feet.
26
The last enemy that will be abolished is death.
27
For HE HAS PUT ALL THINGS IN SUBJECTION UNDER HIS FEET. But when He says, “All things are put in subjection,” it is evident that He is excepted who put all things in subjection to Him.
28
When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.
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As for the saints who are in the earth, They are the majestic ones in whom is all my delight.
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Make their nobles like Oreb and Zeeb And all their princes like Zebah and Zalmunna,
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The heavens will praise Your wonders, O LORD; Your faithfulness also in the assembly of the holy ones.
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But do not let this one fact escape your notice, beloved, that with the Lord one day is like a thousand years, and a thousand years like one day.
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Thus they have repaid me evil for good And hatred for my love.
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You are my King, O God; Command victories for Jacob.
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Through You we will push back our adversaries; Through Your name we will trample down those who rise up against us.
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For I will not trust in my bow, Nor will my sword save me.
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Do not be silent!
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For they have opened the wicked and deceitful mouth against me; They have spoken against me with a lying tongue.
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O God of my praise,
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They have also surrounded me with words of hatred, And fought against me without cause.
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In return for my love they act as my accusers; But I am in prayer.
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Thus they have repaid me evil for good And hatred for my love.
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Appoint a wicked man over him, And let an accuser stand at his right hand.
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When he is judged, let him come forth guilty, And let his prayer become sin.
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Let his days be few; Let another take his office.
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Let his children be fatherless And his wife a widow.
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Let his children wander about and beg; And let them seek sustenance far from their ruined homes.
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Let the creditor seize all that he has, And let strangers plunder the product of his labor.
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Let there be none to extend lovingkindness to him, Nor any to be gracious to his fatherless children.
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Let his posterity be cut off; In a following generation let their name be blotted out.
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Let the iniquity of his fathers be remembered before the LORD, And do not let the sin of his mother be blotted out.
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Let them be before the LORD continually, That He may cut off their memory from the earth;
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Because he did not remember to show lovingkindness, But persecuted the afflicted and needy man, And the despondent in heart, to put them to death.
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He also loved cursing, so it came to him; And he did not delight in blessing, so it was far from him.
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But he clothed himself with cursing as with his garment, And it entered into his body like water And like oil into his bones.
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Let it be to him as a garment with which he covers himself, And for a belt with which he constantly girds himself.
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Let this be the reward of my accusers from the LORD, And of those who speak evil against my soul.
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But You, O GOD, the Lord, deal kindly with me for Your name’s sake; Because Your lovingkindness is good, deliver me;
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For I am afflicted and needy, And my heart is wounded within me.
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I am passing like a shadow when it lengthens; I am shaken off like the locust.
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My knees are weak from fasting, And my flesh has grown lean, without fatness.
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I also have become a reproach to them; When they see me, they wag their head.
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Help me, O LORD my God; Save me according to Your lovingkindness.
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And let them know that this is Your hand; You, LORD, have done it.
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Let them curse, but You bless; When they arise, they shall be ashamed, But Your servant shall be glad.
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Let my accusers be clothed with dishonor, And let them cover themselves with their own shame as with a robe.
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With my mouth I will give thanks abundantly to the LORD; And in the midst of many I will praise Him.
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For He stands at the right hand of the needy, To save him from those who judge his soul.
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Our fathers have told us The work that You did in their days, In the days of old.
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O God, we have heard with our ears,
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You with Your own hand drove out the nations; Then You planted them; You afflicted the peoples, Then You spread them abroad.
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For by their own sword they did not possess the land, And their own arm did not save them, But Your right hand and Your arm and the light of Your presence, For You favored them.
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You are my King, O God; Command victories for Jacob.
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Through You we will push back our adversaries; Through Your name we will trample down those who rise up against us.
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For I will not trust in my bow, Nor will my sword save me.
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But You have saved us from our adversaries, And You have put to shame those who hate us.
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In God we have boasted all day long, And we will give thanks to Your name forever. Selah.
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Yet You have rejected us and brought us to dishonor, And do not go out with our armies.
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You cause us to turn back from the adversary; And those who hate us have taken spoil for themselves.
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You give us as sheep to be eaten And have scattered us among the nations.
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You sell Your people cheaply, And have not profited by their sale.
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You make us a reproach to our neighbors, A scoffing and a derision to those around us.
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You make us a byword among the nations, A laughingstock among the peoples.
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All day long my dishonor is before me And my humiliation has overwhelmed me,
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Because of the voice of him who reproaches and reviles, Because of the presence of the enemy and the avenger.
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All this has come upon us, but we have not forgotten You, And we have not dealt falsely with Your covenant.
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Our heart has not turned back, And our steps have not deviated from Your way,
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Yet You have crushed us in a place of jackals And covered us with the shadow of death.
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If we had forgotten the name of our God Or extended our hands to a strange god,
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Would not God find this out? For He knows the secrets of the heart.
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But for Your sake we are killed all day long; We are considered as sheep to be slaughtered.
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Arouse Yourself, why do You sleep, O Lord? Awake, do not reject us forever.
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Why do You hide Your face And forget our affliction and our oppression?
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For our soul has sunk down into the dust; Our body cleaves to the earth.
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Rise up, be our help, And redeem us for the sake of Your lovingkindness.
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Nor do I involve myself in great matters, Or in things too difficult for me.
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Surely I have composed and quieted my soul; Like a weaned child rests against his mother, My soul is like a weaned child within me.
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O LORD, my heart is not proud, nor my eyes haughty;
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O Israel, hope in the LORD From this time forth and forever.
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And cause His face to shine upon us— Selah.
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God be gracious to us and bless us,
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That Your way may be known on the earth, Your salvation among all nations.
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Let the peoples praise You, O God; Let all the peoples praise You.
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Let the nations be glad and sing for joy; For You will judge the peoples with uprightness And guide the nations on the earth. Selah.
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Let the peoples praise You, O God; Let all the peoples praise You.
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The earth has yielded its produce; God, our God, blesses us.
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God blesses us, That all the ends of the earth may fear Him.
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And in Your salvation how greatly he will rejoice!
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O LORD, in Your strength the king will be glad,
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You have given him his heart’s desire, And You have not withheld the request of his lips. Selah.
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For You meet him with the blessings of good things; You set a crown of fine gold on his head.
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He asked life of You, You gave it to him, Length of days forever and ever.
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His glory is great through Your salvation, Splendor and majesty You place upon him.
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For You make him most blessed forever; You make him joyful with gladness in Your presence.
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For the king trusts in the LORD, And through the lovingkindness of the Most High he will not be shaken.
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Your hand will find out all your enemies; Your right hand will find out those who hate you.
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You will make them as a fiery oven in the time of your anger; The LORD will swallow them up in His wrath, And fire will devour them.
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Their offspring You will destroy from the earth, And their descendants from among the sons of men.
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Though they intended evil against You And devised a plot, They will not succeed.
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For You will make them turn their back; You will aim with Your bowstrings at their faces.
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Be exalted, O LORD, in Your strength; We will sing and praise Your power.
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That I may not sin with my tongue; I will guard my mouth as with a muzzle While the wicked are in my presence.”
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I said, “I will guard my ways
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I was mute and silent, I refrained even from good, And my sorrow grew worse.
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My heart was hot within me, While I was musing the fire burned; Then I spoke with my tongue:
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“LORD, make me to know my end And what is the extent of my days; Let me know how transient I am.
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“Behold, You have made my days as handbreadths, And my lifetime as nothing in Your sight; Surely every man at his best is a mere breath. Selah.
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“Surely every man walks about as a phantom; Surely they make an uproar for nothing; He amasses riches and does not know who will gather them.
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“And now, Lord, for what do I wait? My hope is in You.
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“Deliver me from all my transgressions; Make me not the reproach of the foolish.
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“I have become mute, I do not open my mouth, Because it is You who have done it.
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“Remove Your plague from me; Because of the opposition of Your hand I am perishing.
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“With reproofs You chasten a man for iniquity; You consume as a moth what is precious to him; Surely every man is a mere breath. Selah.
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“Hear my prayer, O LORD, and give ear to my cry; Do not be silent at my tears; For I am a stranger with You, A sojourner like all my fathers.
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“Turn Your gaze away from me, that I may smile again Before I depart and am no more.”
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I have cried out by day and in the night before You.
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O LORD, the God of my salvation,
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Let my prayer come before You; Incline Your ear to my cry!
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For my soul has had enough troubles, And my life has drawn near to Sheol.
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I am reckoned among those who go down to the pit; I have become like a man without strength,
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Forsaken among the dead, Like the slain who lie in the grave, Whom You remember no more, And they are cut off from Your hand.
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You have put me in the lowest pit, In dark places, in the depths.
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Your wrath has rested upon me, And You have afflicted me with all Your waves. Selah.
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You have removed my acquaintances far from me; You have made me an object of loathing to them; I am shut up and cannot go out.
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My eye has wasted away because of affliction; I have called upon You every day, O LORD; I have spread out my hands to You.
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Will You perform wonders for the dead? Will the departed spirits rise and praise You? Selah.
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Will Your lovingkindness be declared in the grave, Your faithfulness in Abaddon?
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Will Your wonders be made known in the darkness? And Your righteousness in the land of forgetfulness?
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But I, O LORD, have cried out to You for help, And in the morning my prayer comes before You.
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O LORD, why do You reject my soul? Why do You hide Your face from me?
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I was afflicted and about to die from my youth on; I suffer Your terrors; I am overcome.
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Your burning anger has passed over me; Your terrors have destroyed me.
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They have surrounded me like water all day long; They have encompassed me altogether.
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You have removed lover and friend far from me; My acquaintances are in darkness.
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Fight against those who fight against me.
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Contend, O LORD, with those who contend with me;
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Take hold of buckler and shield And rise up for my help.
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Draw also the spear and the battle-axe to meet those who pursue me; Say to my soul, “I am your salvation.”
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Let those be ashamed and dishonored who seek my life; Let those be turned back and humiliated who devise evil against me.
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Let them be like chaff before the wind, With the angel of the LORD driving them on.
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Let their way be dark and slippery, With the angel of the LORD pursuing them.
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For without cause they hid their net for me; Without cause they dug a pit for my soul.
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Let destruction come upon him unawares, And let the net which he hid catch himself; Into that very destruction let him fall.
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And my soul shall rejoice in the LORD; It shall exult in His salvation.
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All my bones will say, “LORD, who is like You, Who delivers the afflicted from him who is too strong for him, And the afflicted and the needy from him who robs him?”
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Malicious witnesses rise up; They ask me of things that I do not know.
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They repay me evil for good, To the bereavement of my soul.
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But as for me, when they were sick, my clothing was sackcloth; I humbled my soul with fasting, And my prayer kept returning to my bosom.
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I went about as though it were my friend or brother; I bowed down mourning, as one who sorrows for a mother.
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But at my stumbling they rejoiced and gathered themselves together; The smiters whom I did not know gathered together against me, They slandered me without ceasing.
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Like godless jesters at a feast, They gnashed at me with their teeth.
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Lord, how long will You look on? Rescue my soul from their ravages, My only life from the lions.
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I will give You thanks in the great congregation; I will praise You among a mighty throng.
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Do not let those who are wrongfully my enemies rejoice over me; Nor let those who hate me without cause wink maliciously.
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For they do not speak peace, But they devise deceitful words against those who are quiet in the land.
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They opened their mouth wide against me; They said, “Aha, aha, our eyes have seen it!”
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You have seen it, O LORD, do not keep silent; O Lord, do not be far from me.
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Stir up Yourself, and awake to my right And to my cause, my God and my Lord.
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Judge me, O LORD my God, according to Your righteousness, And do not let them rejoice over me.
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Do not let them say in their heart, “Aha, our desire!” Do not let them say, “We have swallowed him up!”
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Let those be ashamed and humiliated altogether who rejoice at my distress; Let those be clothed with shame and dishonor who magnify themselves over me.
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Let them shout for joy and rejoice, who favor my vindication; And let them say continually, “The LORD be magnified, Who delights in the prosperity of His servant.”
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And my tongue shall declare Your righteousness And Your praise all day long.
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O LORD, our Lord, How majestic is Your name in all the earth, Who have displayed Your splendor above the heavens!
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From the mouth of infants and nursing babes You have established strength Because of Your adversaries, To make the enemy and the revengeful cease.
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When I consider Your heavens, the work of Your fingers, The moon and the stars, which You have ordained;
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What is man that You take thought of him, And the son of man that You care for him?
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Yet You have made him a little lower than God, And You crown him with glory and majesty!
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You make him to rule over the works of Your hands; You have put all things under his feet,
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All sheep and oxen, And also the beasts of the field,
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The birds of the heavens and the fish of the sea, Whatever passes through the paths of the seas.
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O LORD, our Lord, How majestic is Your name in all the earth!
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Do not be silent and, O God, do not be still.
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O God, do not remain quiet;
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For behold, Your enemies make an uproar, And those who hate You have exalted themselves.
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They make shrewd plans against Your people, And conspire together against Your treasured ones.
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They have said, “Come, and let us wipe them out as a nation, That the name of Israel be remembered no more.”
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For they have conspired together with one mind; Against You they make a covenant:
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The tents of Edom and the Ishmaelites, Moab and the Hagrites;
7
Gebal and Ammon and Amalek, Philistia with the inhabitants of Tyre;
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Assyria also has joined with them; They have become a help to the children of Lot. Selah.
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Deal with them as with Midian, As with Sisera and Jabin at the torrent of Kishon,
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Who were destroyed at En-dor, Who became as dung for the ground.
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Make their nobles like Oreb and Zeeb And all their princes like Zebah and Zalmunna,
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Who said, “Let us possess for ourselves The pastures of God.”
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O my God, make them like the whirling dust, Like chaff before the wind.
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Like fire that burns the forest And like a flame that sets the mountains on fire,
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So pursue them with Your tempest And terrify them with Your storm.
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Fill their faces with dishonor, That they may seek Your name, O LORD.
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Let them be ashamed and dismayed forever, And let them be humiliated and perish,
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That they may know that You alone, whose name is the LORD, Are the Most High over all the earth.
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Then the word of the LORD came to me, saying,
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“Son of man, make known to Jerusalem her abominations
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and say, ‘Thus says the Lord GOD to Jerusalem, “Your origin and your birth are from the land of the Canaanite, your father was an Amorite and your mother a Hittite.
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As for your birth, on the day you were born your navel cord was not cut, nor were you washed with water for cleansing; you were not rubbed with salt or even wrapped in cloths.
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No eye looked with pity on you to do any of these things for you, to have compassion on you. Rather you were thrown out into the open field, for you were abhorred on the day you were born.
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“When I passed by you and saw you squirming in your blood, I said to you while you were in your blood, ‘Live!’ Yes, I said to you while you were in your blood, ‘Live!’
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I made you numerous like plants of the field. Then you grew up, became tall and reached the age for fine ornaments; your breasts were formed and your hair had grown. Yet you were naked and bare.
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“Then I passed by you and saw you, and behold, you were at the time for love; so I spread My skirt over you and covered your nakedness. I also swore to you and entered into a covenant with you so that you became Mine,” declares the Lord GOD.
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“Then I bathed you with water, washed off your blood from you and anointed you with oil.
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I also clothed you with embroidered cloth and put sandals of porpoise skin on your feet; and I wrapped you with fine linen and covered you with silk.
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I adorned you with ornaments, put bracelets on your hands and a necklace around your neck.
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I also put a ring in your nostril, earrings in your ears and a beautiful crown on your head.
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Thus you were adorned with gold and silver, and your dress was of fine linen, silk and embroidered cloth. You ate fine flour, honey and oil; so you were exceedingly beautiful and advanced to royalty.
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Then your fame went forth among the nations on account of your beauty, for it was perfect because of My splendor which I bestowed on you,” declares the Lord GOD.
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“But you trusted in your beauty and played the harlot because of your fame, and you poured out your harlotries on every passer-by who might be willing.
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You took some of your clothes, made for yourself high places of various colors and played the harlot on them, which should never come about nor happen.
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You also took your beautiful jewels made of My gold and of My silver, which I had given you, and made for yourself male images that you might play the harlot with them.
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Then you took your embroidered cloth and covered them, and offered My oil and My incense before them.
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Also My bread which I gave you, fine flour, oil and honey with which I fed you, you would offer before them for a soothing aroma; so it happened,” declares the Lord GOD.
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“Moreover, you took your sons and daughters whom you had borne to Me and sacrificed them to idols to be devoured. Were your harlotries so small a matter?
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You slaughtered My children and offered them up to idols by causing them to pass through the fire.
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Besides all your abominations and harlotries you did not remember the days of your youth, when you were naked and bare and squirming in your blood.
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“Then it came about after all your wickedness (‘Woe, woe to you!’ declares the Lord GOD),
24
that you built yourself a shrine and made yourself a high place in every square.
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You built yourself a high place at the top of every street and made your beauty abominable, and you spread your legs to every passer-by to multiply your harlotry.
26
You also played the harlot with the Egyptians, your lustful neighbors, and multiplied your harlotry to make Me angry.
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Behold now, I have stretched out My hand against you and diminished your rations. And I delivered you up to the desire of those who hate you, the daughters of the Philistines, who are ashamed of your lewd conduct.
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Moreover, you played the harlot with the Assyrians because you were not satisfied; you played the harlot with them and still were not satisfied.
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You also multiplied your harlotry with the land of merchants, Chaldea, yet even with this you were not satisfied.”’”
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“How languishing is your heart,” declares the Lord GOD, “while you do all these things, the actions of a bold-faced harlot.
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When you built your shrine at the beginning of every street and made your high place in every square, in disdaining money, you were not like a harlot.
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You adulteress wife, who takes strangers instead of her husband!
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Men give gifts to all harlots, but you give your gifts to all your lovers to bribe them to come to you from every direction for your harlotries.
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Thus you are different from those women in your harlotries, in that no one plays the harlot as you do, because you give money and no money is given you; thus you are different.”
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Therefore, O harlot, hear the word of the LORD.
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Thus says the Lord GOD, “Because your lewdness was poured out and your nakedness uncovered through your harlotries with your lovers and with all your detestable idols, and because of the blood of your sons which you gave to idols,
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therefore, behold, I will gather all your lovers with whom you took pleasure, even all those whom you loved and all those whom you hated. So I will gather them against you from every direction and expose your nakedness to them that they may see all your nakedness.
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Thus I will judge you like women who commit adultery or shed blood are judged; and I will bring on you the blood of wrath and jealousy.
39
I will also give you into the hands of your lovers, and they will tear down your shrines, demolish your high places, strip you of your clothing, take away your jewels, and will leave you naked and bare.
40
They will incite a crowd against you and they will stone you and cut you to pieces with their swords.
41
They will burn your houses with fire and execute judgments on you in the sight of many women. Then I will stop you from playing the harlot, and you will also no longer pay your lovers.
42
So I will calm My fury against you and My jealousy will depart from you, and I will be pacified and angry no more.
43
Because you have not remembered the days of your youth but have enraged Me by all these things, behold, I in turn will bring your conduct down on your own head,” declares the Lord GOD, “so that you will not commit this lewdness on top of all your other abominations.
44
“Behold, everyone who quotes proverbs will quote this proverb concerning you, saying, ‘Like mother, like daughter.’
45
You are the daughter of your mother, who loathed her husband and children. You are also the sister of your sisters, who loathed their husbands and children. Your mother was a Hittite and your father an Amorite.
46
Now your older sister is Samaria, who lives north of you with her daughters; and your younger sister, who lives south of you, is Sodom with her daughters.
47
Yet you have not merely walked in their ways or done according to their abominations; but, as if that were too little, you acted more corruptly in all your conduct than they.
48
As I live,” declares the Lord GOD, “Sodom, your sister and her daughters have not done as you and your daughters have done.
49
Behold, this was the guilt of your sister Sodom: she and her daughters had arrogance, abundant food and careless ease, but she did not help the poor and needy.
50
Thus they were haughty and committed abominations before Me. Therefore I removed them when I saw it.
51
Furthermore, Samaria did not commit half of your sins, for you have multiplied your abominations more than they. Thus you have made your sisters appear righteous by all your abominations which you have committed.
52
Also bear your disgrace in that you have made judgment favorable for your sisters. Because of your sins in which you acted more abominably than they, they are more in the right than you. Yes, be also ashamed and bear your disgrace, in that you made your sisters appear righteous.
53
“Nevertheless, I will restore their captivity, the captivity of Sodom and her daughters, the captivity of Samaria and her daughters, and along with them your own captivity,
54
in order that you may bear your humiliation and feel ashamed for all that you have done when you become a consolation to them.
55
Your sisters, Sodom with her daughters and Samaria with her daughters, will return to their former state, and you with your daughters will also return to your former state.
56
As the name of your sister Sodom was not heard from your lips in your day of pride,
57
before your wickedness was uncovered, so now you have become the reproach of the daughters of Edom and of all who are around her, of the daughters of the Philistines—those surrounding you who despise you.
58
You have borne the penalty of your lewdness and abominations,” the LORD declares.
59
For thus says the Lord GOD, “I will also do with you as you have done, you who have despised the oath by breaking the covenant.
60
“Nevertheless, I will remember My covenant with you in the days of your youth, and I will establish an everlasting covenant with you.
61
Then you will remember your ways and be ashamed when you receive your sisters, both your older and your younger; and I will give them to you as daughters, but not because of your covenant.
62
Thus I will establish My covenant with you, and you shall know that I am the LORD,
63
so that you may remember and be ashamed and never open your mouth anymore because of your humiliation, when I have forgiven you for all that you have done,” the Lord GOD declares.
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