| Recognizing that the level of threat was no longer that of mob violence (8:59; 10:31, 39) but premeditated and planned violence (11:53), Jesus stopped the «public» ministry he had begun in 7:4–14 (11:54; see comment on παρρησα in 7:4). 7739 God would protect Jesus until his hour (7:30; 8:20), but Jesus would also cooperate with his Father " s plan to do so. In 11Jesus continued to «remain» (cf. 10:40; 11:6; 12:24) in the wilderness (cf. the new exodus theme in 1:23; 3:14; 6:39,49), again no longer walking in Judean territory because of his enemies (as in 7:1). Some think that «Ephraim» (11:54) was in Samaritan territory, hence that Jesus took refuge there with his friends from Samaria (4:40). 7740 This is possible, though probably only the former Palestinian Jewish Christians in the community would understand the geographical allusion. 7741 That Jesus withdrew from «the Judeans» to find refuge in «Ephraim,» often a name for the northern kingdom in the biblical prophets (especially Hosea), may have struck more of them. That «the Jewish festival of Passover was near» (11:55) recalls the earlier Passovers in the Gospel, announced in almost identical words (2:13; 6:4). Both previous Passovers in the story became occasions for severe conflict (2:15–19; 6:66), and the earlier Gospel tradition reserves the paschal announcement for the passion week ( Mark 14:1,12 ; Matt 26:18). Most significantly, however, the reader knows from previous depictions of feasts that Jesus goes to Jerusalem for such feasts (e.g., 2:13; 5:1; 7:2, 10; 10:22); unless Jesus goes secretly (7:10), he is about to return to the place where Judeans have been wishing to kill him (5:18; 7:1; 8:59; 10:31; 11:8,53). Even if one approached the Gospel unaware of the passion tradition (and most of John " s original audience would not), one would recognize that, barring divine intervention (7:30; 8:20), his «hour» was soon at hand (12:23, 27; 13:1). Many went to Jerusalem early to «purify themselves» before the festival (11:55; cf. 2:6; 3:25). Like other pilgrims, they probably joked and made merry on the way. 7742 But Diaspora Jews in particular would want to arrive early to purify themselves ritually; many could do it nowhere else (cf. Acts 21:24, 26; 24:18). 7743 Many, especially those with corpse impurity, would need to arrive at least a week early. 7744 Jesus needed no further purification (cf. 10:36), but nevertheless is near Jerusalem several days before the festival (12:1). |
| 7818 Schnackenburg, John, 2:374. He could have even sought to assimilate Passover with Tabernacles to reemphasize his earlier Tabernacles motifs. 7820 Noted, e.g., by Jerome Homilies 94. It may have come to function as a jubilant cry (as some words became in Gentile refrains, e.g., Callimachus Hymns 2 [to Apollo], 21, 25, 97, 103; Catullus 61.117–118,137–138,142–143; Menander Rhetor 2.7,409.11–13); Augustine Tr. Ev.Jo. 51.2 explains it as an interjection. 7822 Of the extant gospels, only the two with the most Jewish audiences, Matthew and John, make the Zechariah allusion explicit (Longenecker, Christology, 112). All four gospels include the colt (for breaking a colt, see Xenophon Horsemanship 2.1–5; Maximus of Tyre Or. 1.8). 7824 With modifications (cf., e.g., Schuchard, Scripture, 71–84): «Do not fear, Zion» may derive from Zeph 3(cf. Isa 10:24; 40:9; Smith, John 236, adds especially Isa 35:4; 40:9), midrashically linked with «Rejoice, daughter of Zion» (Zech 9:9). Menken, «Redaktion,» attributes some changes to Jewish traditions (cf. Gen 49:11 ). Later rabbis applied the messianic promise of salvation (here omitted) to the suffering Messiah (Pesiq. Rab. 34:2). 7825 B. Sanh. 99a; Gen. Rab. 75:6; Ecc1. Rab. 1:9, §1. A second-century Tanna expected the messianic fulfillment at the time of the templés rebuilding. 7826 E.g., Diodorus Siculus 27.16.2; Dionysius of Halicarnassus R.A. 3.54.2; Polybius 1.72.3; 3.99.7; 39.7.3–6; Arrian Alex. 1.17.12; 4.19.6; Appian R.H. 10.4.24; Cornelius Nepos 8 (Thrasybulus), 2.6; Herodian 1.2.4; cf. also Josephus Life 353; Sipre Deut. 323.4.1; despite Achilles» more commonly vengeful personality, Homer 17. 24.507–508, 665–670; see further Good, King, 47–49. 7831 Yet in Exodus the wisest of Egypt recognized their state while Pharaoh remained hardened (Exod 10:7); in view of the one greater than Moses, such a comparison portrays the Pharisees as harder than the pagans. 7833 Contrast the reportedly Tannaitic tradition that glory did not dwell in the second temple because Cyrus was responsible for its rebuilding (Pesiq. Rab. 35:1). On appointed times, see comment on 2:4; 7:6. |
| P., 1998; Otto E. Das Heiligkeitsgesetz Leviticus 17-26 in der Pentateuchredaktion//Altes Testament - Forschung und Wirkung: FS H. G. Reventlow/Hrsg. P. Mommer, W. Thiel. Frankfurt a. M., 1994. S. 65-80; idem. Forschungen zur Priesterschrift//ThRu. 1997. Bd. 62. S. 1-50; idem. Innerbiblische Exegese im Heiligkeitsgesetz Levitikus 17-26//Leviticus als Buch/Hrsg. H.-J. Fabry, H.-W. Jüngling. B. etc., 1999. S. 125-196; idem. Scribal Scholarship in the Formation of Torah and Prophets: A Postexilic Scribal Debate between Priestly Scholarship and Literary Prophecy//The Pentateuch as Torah: New Models for Understanding Its Promulgation and Acceptance/Ed. G. N. Knoppers, B. M. Levinson. Winona Lake, 2007. P. 171-184; Knohl I. Sanctuary of Silence: The Priestly Torah and the Holiness School. Minneapolis, 1995; Pola T. Die ursprüngliche Priesterschrift: Beobachtungen zur Literarkritik und Traditionsgeschichte von Pg. Neukirchen-Vluyn, 1995; Reading Leviticus: A Conversation with M. Douglas/Ed. J. F. A. Sawyer. Sheffield, 1996; Blenkinsopp J. Structure and Meaning in the Sinai-Horeb Narrative (Exodus 19-34)//A Biblical Itinerary: In Search of Method, Form and Content: FS G. W. Coats/Ed. E. E. Carpenter. Sheffield, 1997. P. 109-125; Cr ü semann F. Die Tora: Theologie und Sozialgeschichte des alttestamentlichen Gesetzes. Gütersloh, 19972. S. 323-329, 350-360; Gr ü nwaldt K. Das Heiligkeitsgesetz Leviticus 17-26: Ursprüngliche Gestalt, Tradition und Theologie. B.; N. Y., 1999; J ü ngling H.-W. Das Buch Levitikus in der Forschung seit K. Elligers Kommentar aus dem Jahre 1966//Leviticus als Buch. 1999. S. 1-45; Steymans H. U. Verheissung und Drohung: Lev 26//Ibid. S. 263-307; Zenger E. Das Buch Levitikus als Teiltext der Tora/des Pentateuch: Eine synchrone Lektüre mit kanonischer Perspektive//Ibid. S. 47-83; Schmid K. Israel am Sinai: Etappen der Forschungsgeschichte zu Ex 32-34 in seinen Kontexten//Gottes Volk am Sinai/Hrsg. E. Blum, M. Köckert. Gütersloh, 2001. S. 9-40; Gertz J. C., Schmid K., M. |
| Интересно, что эта генеалогия упоминает детей Аарона (ст. 23) и одного из его внуков (ст. 25). Однако ничего не сказано о потомках Моисея. Иисус Навин, предки которого восходят корнями к Иосифу, стал преемником Моисея, родословная которого ведется от Левия. Здесь не вводится какая-то каста, в которой Бог избирает предводителей Своего народа на основе наследственности. Царей и священников – да. Но пророков – нет. Библиография Комментарии и монографии Beegle, D. Moses, The Servant of Yahweh. Grand Rapids: Eerdmans, 1972. Cassuto, U. A Commentary on the Book of Exodus. Jerusalem: Magnes Press, the Hebrew University, 1967. Childs, B. The Book of Exodus: A Critical, Theological Commentary. Old Testament Library. Philadelphia: Westminster, 1974. Clements, R. E. Exodus. Cambridge Bible Commentary. Cambridge: At the University Press, 1972. Coats, G. W. Rebellion in the Wilderness: The Murmuring Motif in the Wilderness Traditions of the Old Testament. Nashville: Abingdon, 1968. Cole, R. A. Exodus. Tyndale Old Testament Commentaries. Downers Grove, IL: Inter-Varsity, 1973. Gilmer, H. W. The If You Form in Israelite Law. SBL Dissertation Series. Missoula, MT: Scholars Press for the Society of Biblical Literature, 1975. Greenberg, M. «Exodus, Book of In EncJud6:1050–1067. . Understanding Exodus. New York: Behrman, 1969. Gutzke, M. G. Plain Talk on Exodus. Grand Rapids: Zondervan, 1974. Huey, F. B., Jr. Exodus: A Study Guide Commentary. Grand Rapids: Zondervan, 1977. Hyatt, J. P. Commentary on Exodus. New Century Bible. London: Oliphants, 1971. Knight, G. A. F. Theology As Narration: A Commentary on the Book of Exodus. Edinburgh: Handsel Press, 1976. Maimonides, M. The Song at the Sea: Being a Commentary on a Commentary in Two Parts. Перевод Judah Goldin. New Haven: Yale University Press, 1971. Napier, B. D. The Book of Exodus. Laymen " s Bible Commentary. Richmond: John Knox, 1959. Nicholson, Е. W. Exodus and Sinai in History and Tradition. Richmond: John Knox, 1973. Noth, M. Exodus, a Commentary. Old Testament Library. Philadelphia: Westminster, 1962. |
| 171 См. Dillard and Longman, Introduction, p. 57; Harrison, Introduction, p. 506; EJ. Young, An Introduction to the Old Testament (Grand Rapids, Eerdmans, 1964), pp. 6263; J.E. Hartley, «Exodus: Message,» in Old Testament Survey: The Message, Form, and Background of the Old Testament, 2nd ed., ed. by W.S. Lasor, D.A. Hubbard, and E W. Bush (Grand Rapids: Eerdmans, 1996), p. 63; J.R Fokkelman, «Exodus,» in The Literary Guide to the Bible, ed. by R. Altar and F. Kermode (Cambridge: Harvard University Press, 1987), pp. 56–65; Sarna, Exploring Exodus, pp. 5–6. 172 См. Hartley, «Exodus: Historical Background,» in Old Testament Survey: The Message, Form, and Background of the Old Testament, 2nd ed., ed. by W.S. Lasor, D.A. Hubbard, and F.W Bush (Grand Rapids: Eerdmans, 1996), pp. 52–58; J. Bright, A History of Israel, 3rd ed. (Philadelphia: Westminister, 1981), pp. 108–133. 176 См., напр., W.E Albright, Yahweh and the Gods of Canaan: A Historical Analysis of Two Contrasting Faiths (New York: Doubleday, 1968), pp. 159, 164; Bright, History, pp. 120ff.; G.L. Archer Jr., A Survey of Old Testament Introduction (Chicago: Moody, 1964), pp. 164,213–223; Young, Introduction, p. 67; Dillard and Longman, Introduction, pp. 58–62; Hartley, «Exodus: Historical Background,» pp. 58–59. 177 См. напр., J.M. Miller and J.H. Hayes, A History of IsraelandJudah (Philadelphia: Westminster, 1986), pp. 67–68,78–79; J. A. Soggin, An Introduction to the History of Israel andjudah, 2nd ed. (London: SCM, 1993), pp. 108–139. 178 Kitchen, «Exodus,» ABD, 2:701–702; B.W Anderson, Understanding the Old Testament, 3rd ed. (Englewood Cliffs, NJ/London: Prentice-Hall, 1978), pp. 43–45; G. Garbini, History and Ideology in Ancient Israel (New York: Crossroad, 1988), p. 15;N.P. Lemche, Ancient Israel: A New History of Israelite Society, The Biblical Seminar 5 (Sheffield: Sheffield, 1988) p. 109. 179 Хендель упоминает некоторые более соответствующие теме последние работы, разбирающие вопрос исторической достоверности Исхода (Hendel, «Exodus in Biblical Memory,» p. 602, esp. n. 3). Среди них: В. Halpern, «The Exodus and the Israelite Historians,» Erlsr 24 (1993): 89–96; id., «The Exodus from Egypt: Myth of Reality,» in 77ze Rise of Ancient Israel, ed. by Hershel Shanks (Washington, DC: Biblical Archaeology Society, 1992), pp. 86–117; A. Malamat, «the Exodus: Egyptian Lcsko (Winona Lake, IN: Eisenbrauns, 1997), pp. 15–26; C.A. Redmount «Bitter Lives: Israel In and Out of Egypt,» in The Oxford History of the Biblical World, ed. by M.D. Coognan (New York: Oxford, 1998) pp. 79–121; Dillard and Longman, Introduction, p. 59. |
| C.//Ibid. 1988. Vol. 14. N 4. P. 54-55; idem. Israelites Found in Egypt: Four-Room House Identified in Medinet Habu//Ibid. 2003. Vol. 29. N 5. P. 40-49, 82-83; idem. The Volcano Explains Everything - or Does It?//Ibid. 2006. Vol. 32. N 6. P. 60-65; Stiebing W. H. Out of the Desert?: Archaeology and the Exodus/Conquest Narratives. Buffalo (N. Y.), 1989; Bienkowski P. Jericho Was Destroyed in the Middle Bronze Age//BAR. 1990. Vol. 16. N 5. P. 45-46, 69; Merrill E. H. An Historical Survey of the OT. Grand Rapids, 19912; Шифман И. Ш. Учение: Пятикнижие Моисеево. М., 1993; Naaman N. The «Conquest of Canaan» in the Book of Joshua and in History//From Nomadism to Monarchy: Archaeol. and Hist. Aspects of Early Israel/Ed. I. Finkelstein. Jerusalem; Wash., 1994. P. 218-281; Dyer Ch. H. The Date of Exodus Reexaminated//Vital OT Issues: Examining Textual and Topical Questions/Ed. R. B. Zuck. Grand Rapids, 1996. P. 53-69; Mendenhall G. E. The Hebrew Conquest of Palestine//Community, Identity, and Ideology: Social Science Approaches to the Hebrew Bible/Ed. Ch. Carter. Winola Lake, 1996. P. 152-169; Dever W. G. Is There Any Archaeological Evidence for the Exodus?//Exodus: The Egyptian Evidence/Ed. E. S. Frerichs. Winola Lake, 1997. P. 67-86; Hoffmeier J. K. Israel in Egypt: The Evidence for the Authenticity of the Exodus Tradition. N. Y., 1997; idem. Out of Egypt//BAR. 2007. Vol. 33. N 1. P. 30-41, 77; idem. What is the Biblical Date for the Exodus? A Response to B. Wood//JETS. 2007. Vol. 50. N 2. P. 225-248; Weinstein J. Exodus and Archaeological Reality//Exodus: The Egyptian Evidence/Ed. E. S. Frerichs. Winola Lake, 1997. P. 87-103; Drinkard J. F. The History and Archaeology of the Book of Joshua and the Conquest/Settlement Period//Review and Expositor. Louisville, 1998. Vol. 95. N 2. P. 171-188; Millard A. How Reliable is Exodus?//BAR. 2000. Vol. 26. N 4. P. 50-57; Noll K. L. An Alternative Hypothesis for a Historical Exodus Event//Scandinavian Journal of the OT. Aarhus, 2000. Vol. |
| D. M. Howard, M. A. Grisanti. Grand Rapids, 2003. P. 256-282; idem. The Rise and Fall of the 13th-Cent. Exodus-Conquest Theory//JETS. 2005. Vol. 48. N 3. P. 475-489; idem. The Biblical Date for the Exodus is 1446 BC: A Response to James Hoffmeier//Ibid. 2007. Vol. 50. N 2. P. 249-258; Kitchen K. A. Exodus, the//ABD. 1992. Vol. 2. P. 700-708; idem. The Historical Chronology of Ancient Egypt: A Current Assessment//Acta Archaeologica. Kbenhavn, 1996. Vol. 67. P. 1-13; L é cuyer J. Exodus//EEC. Vol. 1. P. 311-313; Sarna N. M. Exodus, Book of//ABD. 1992. Vol. 2. P. 689-700; Hasel M. G. Israel in the Merneptah Stela//BASOR. 1994. N 296. Nov. P. 45-61; Livingston D. P. Further Considerations on the Location of Bethel at El-Bireh//PEQ. 1994. Vol. 126. N 2. P. 154-159; Preuss H. D. Old Testament Theology. Louisville (Kent.), 1995. Vol. 1; Ben-Tor A. Hazor//OEANE. 1997. Vol. 3. P. 1-5; Bietak M. Dab‘a, Tell ed-//Ibid. Vol. 2. P. 99-101; Cooley R. E. Ai//Ibid. Vol. 1. P. 32-33; Holladay J. S., Jr. Maskhuta, Tell el-//Ibid. Vol. 3. P. 432-437; Holland T. Jericho//Ibid. P. 220-224; Ussishkin D. Lachish//Ibid. P. 317-323; От бытия к исходу: Отражение библейских сюжетов в слав. и евр. нар. культуре: Сб. ст./Отв. ред.: В. Я. Петрухин. М., 1998; Finegan J. Handbook of Biblical Chronology. Peabody, 1998; Князев А., прот. Господь, Муж брани: К уяснению религиозного значения книги Исход//АиО. 1999. 2(20). С. 35-58; Propp W. H. C. Exodus: A New Transl. with Introd. and Comment. N. Y., 1999-2006. 2 vol. (The Anchor Bible; 2-2A); Davila J. R. Exodus, book of//EncDSS. 2000. Vol. 1. P. 277-279; Тов Э. Текстология ВЗ. М., 2001. С. 391; Чистяков Г. П., свящ. Вторая книга Моисеева: Исход//Истина и Жизнь. 2001. 1. С. 22-27; 2. С. 10-17; 3. С. 18-25; 4. С. 12-21; 5. С. 22-29; 6. С. 16-21; 7/8. С. 20-27; 9. С. 28-35; Exodus, Leviticus, Numbers, Deuteronomy/Ed. J. T. Lienhard. Downers Grove (Ill.), 2001. P. XVIII-XXI, 1-162; рус. пер.: Книги Исход, Левит, Числа, Второзаконие/Ред.: Н. А. Кулькова, С. |
| 180 G.A. Rendsburg, «The Date of the Exodus and the Conquest/Settlement: The Case for the 1100s,» VT42 (1992): 510–527; cf. Harrison, Introduction, p. 315; Hartley, «Exodus: Historical Background,» p. 58. 181 См. Dillard and Longman, Introduction, p. 59; Archer, Survey, pp. 212–214; Harrison, Introduction, pp. 315–317. 183 K.M. Kenyon, Archeology of the Holy Land, 4th ed. (New York: W.W. Norton, 1979), pp. 208,331–332; cp. Kenyon, Digging Up Jericho (New York: Praeger, 1957); cp. Harrison, Introduction, p. 318. 185 Более подробную дискуссию о датировке исхода см. у Harrison, Introduction, pp. 321–323; Hartley, «Exodus: Historical Background,» pp. 59–60; P. Monet, LesNowelles fouiless de Tanis (1929–33); Dillard and Longman, Introduction, pp. 59–62; J J. Bimson, Redatingthe Exodus, JSOTSupp 5 (Sheffield: JSOT, 1978), pp. 1–351; Archer, Survey, pp. 164,212–223; J. Finegan, Light from the Ancient Past: The Archaeological Background of Judaism and Christianity (Princeton, NJ: Princeton University Press, 1959), pp. 120121. 186 Обзор и контрдоказательства различных способов датировки см. у J.H. Walton, Chronological Charts of the Old Testament (Grand Rapids: Zondervan, 1978), pp. 29–30. См. также: Dillard and Longman, Introduction, pp. 59–62; Bimson, Redating, pp. 42,47–48,67–80. 187 Harley, «Exodus: Historical Background,» p. 60; ср. D.H. Freedman, «The Chronology of Israel and the Ancient Near East,» in The Bible and the Ancient Near East, ed. by G.E. Wright (Garden City, NY: Doubleday, 1961), pp. 206–208. 192 Там же, pp. 695–696. Ср. Sama, Exploring Exodus, pp. 15–11, особенно структуру казней в таблице 4.2; ср. Hartley, «Exodus: Message,» pp. 68–70; и Young, Introduction, pp. 64–65. 196 Обсуждение сходства и различия библейского закона и древних ближневосточных договоров см. у: Harley, «Exodus: Message,» pp. 72–75; G. Mendenhall, «Ancient Oriental and Biblical Law,» BA 17 (1954): 26–46; id., «Covenant Forms in Israelite Tradition,» BA 17 (1954): 50–76; repr. in The Biblical Archaeologist Reader 3, ed. by E.F Campbell and D.N. Freedman (Garden City, NY: Doubleday, 1970), pp. 2553; J.A. Thompson, The Ancient Near Eastern Treaties and the Old Testament (London: Tyndale, 1964); R.E. Friedman, Commentary on the Torah (San Francisco: HarperSanFrancisco, 2001), pp. 234–235. |
| С. Козин. М., 2010; Hauge M. R. The Descent from the Mountain: Narrative Patterns in Exodus 19-40. Sheffield, 2001; Lienhard J. T. The Christian Reception of the Pentateuch: Patristic Commentaries on the Books of Moses//JECS. 2002. Vol. 10. N 3. P. 373-388; Dever W. G. Who Were the Eary Israelites, and Where Did They Come from? Grand Rapids, 2003; Десницкий А. С. «Ты жених крови у меня» - как можно истолковать Исход 4. 24-26?//АиО. 2004. 2(40). С. 59-72; Pitk ä nen P. Ethnicity, Assimilation and the Israelite Settlement//Tyndale Bull. Camb., 2004. Vol. 55. N 2. P. 161-182; Арсений (Соколов), иером. Книга Иисуса Навина. М., 2005; Hoffmeier J. K. Ancient Israel in Sinai: The Evidence for the Authenticity of the Wilderness Tradition. Oxf.; N. Y., 2005; idem. What is the Biblical Date for Exodus?: A Response to B. Wood//JETS. 2007. Vol. 50. N 2. P. 225-247; idem. The Archaeology of the Bible. Oxf., 2008; Kannengiesser C. Handbook of Patristic Exegesis: The Bible in Ancient Christianity. Leiden; Boston, 2006. P. 281-283; Langston S. M. Exodus Through the Centuries. Oxf., 2006. (Blackwell Bible Commentaries); Rainey A. F., Notley R. S. The Sacred Bridge: Carta " s Atlas of the Biblical World. Jerusalem, 2006; Бытие. Исход: Пер. с древнеевр./Пер., коммент.: М. Г. Селезнев, С. В. Тищенко. М., 2007; Введение в ВЗ/Ред.: М. Мангано. М., 2007. С. 85-101; Снигирев Р., прот. Библейская археология. М., 2007; Greenberg M., Sperling S. D. Exodus, Book of//EncJud. 2007. Vol. 6. P. 612-623; Hawkins R. K. Propositions for Evangelical Acceptance of a Late-Date Exodus-Conquest: Biblical Data and the Royal Scarabs from Mt. Ebal//JETS. 2007. Vol. 50. N 1. P. 31-46; idem. The Date of the Exodus-Conquest is Still an Open Question: A Response to R. Young and B. Wood//Ibid. 2008. Vol. 51. N 2. P. 245-266; Введение в ВЗ/Ред.: Э. Ценгер. М., 2008. С. 84-85, 94-95, 106-111; Young R. C., Wood B. G. A Critical Analysis of the Evidence from R. Hawkins for a Late-Date Exodus-Conquest//JETS. 2008. Vol. |
| Глава 34 Гадания, приметы, сновидения – суета; если они не будут посланы от Всевышнего для вразумления, – не прилагай к ним сердца твоего. Мудрость в устах верных ей пребывает. Боящийся Господа ничего не устрашится, ибо надежда его – Господь. Не благоволит Всевышний к приношениям нечестивых. Благотворны только искреннее раскаяние в грехах и действительная готовность не повторять их. Сир.34:1 Пустые и ложные надежды – у человека безрассудного, и сонные грезы окрыляют глупых. Сир.34:2 Как обнимающий тень или гонящийся за ветром, так верящий сновидениям. Сир.34:3 Сновидения совершенно то же, что подобие лица против лица. 3 . Подобие лица против лица, т.е. тень лица (ср. 2 ст.). Сир.34:4 От нечистого что может быть чистого, и от ложного что может быть истинного? Сир.34:5 Гадания и приметы и сновидения – суета, и сердце наполняется мечтами, как у рождающей. 5 . Верящий сновидениям, ждет их осуществления с таким же томлением, с каким роженица ждет появления своего ребенка. Сир.34:6 Если они не будут посланы от Всевышнего для вразумления, не прилагай к ним сердца твоего. Сир.34:7 Сновидения ввели многих в заблуждение, и надеявшиеся на них подверглись падению. Сир.34:8 Закон исполняется без обмана, и мудрость в устах верных совершается. 8 . Неукоснительно осуществляется тот закон, что премудрость пребывает и усовершается лишь в тех, кто служит ей усердно и нелицемерно. Сир.34:9 Человек ученый знает много, и многоопытный выскажет знание. Сир.34:10 Кто не имел опытов, тот мало знает; а кто странствовал, тот умножил знание. Сир.34:11 Многое я видел в моем странствовании, и я знаю больше, нежели сколько говорю. Сир.34:12 Много раз был я в опасности смерти, и спасался при помощи опыта. Сир.34:13 Дух боящихся Господа поживет, ибо надежда их – на Спасающего их. 13 . Поясняется в 14–17 ст. Сир.34:14 Боящийся Господа ничего не устрашится и не убоится, ибо Он – надежда его. Сир.34:15 Блаженна душа боящегося Господа! кем он держится, и кто опора его? Сир.34:16 Очи Господа – на любящих Его. Он – могущественная защита и крепкая опора, покров от зноя и покров от полуденного жара, охранение от преткновения и защита от падения; |
|
|
