| Кирилл Александрийский, свт. Толкование на пророка Осию. Творения. Ч. IX. Москва, 1892. С. 38. О генезисе понятия «день Господень» см., напр.: Rad, G., von. The Origin of the Concept of Day of Jahweh. “Journal of Semitic Studies”, (1959). P. 97-108. Ср.: Rad, G., von. Theologie des Alten Testaments. II. München, 1964. P. 129-133. Héléwa F.J. L’origine du concept prophétique du “Jour de Yahvé”. “Ephemerides Carmeliticae”, (1964). Р. 3-36. Weiss M. The Origin of the “Day of the Lord” Reconsidered. “Hebrew Union College Annual”, (1966). Р. 41-45. van Leeuwen C. The prophecy of the ym yhwh in Amos V 18-20. “Oudtestamentische Studiën”, (1974). P. 113-134. Hoffmann Y. The Day of the Lord as a Concept and a Term in the Prophetic Literature. “Zeitschrift für die alttestamentliche Wissenschaft”, (1981). P. 37-50. Meinhold A. Zur Rolle des Tag-JHWHs-Gedichts Joel 2,1-11 im XII-Propheten-Buch, in Graupner A. et alii. Verbindungslinien. Neukirchen-Vluyn, 2000. P. 207-223. Арсений (Соколов), игумен. “День Господень” – свет или тьма? “Журнал Московской Патриархии”, (2012). С. 76-79. «От моря до запада» – такая географическая ориентация может объясняться тем, что Таргум Пророков редактировался в VII в. в Вавилонии. См., напр.: Гордийчук М. Мессианизм в пророческих книгах Ветхого Завета: расхождения между масоретским текстом и Септуагинтой (доклад на международной конференции «Взаимодействие Церкви и гуманитарных наук в переводах Библии и библейских исследованиях» (Москва, РГГУ, 24 января 2012 г.). Гордийчук М. Богословская интерпретация в греческом переводе книге Исайи (доклад на международной богословской конференции Русской Православной Церкви «Современная библеистика и Предание Церкви» (Москва, 26-28 ноября 2013 г.) – текст опубликован на интернет-сайте Библейско-богословской комиссии РПЦ: . Из западных исследований в этой области см.. напр.: Schaper J. Messianism in the Septuagint of Isaiah and Messianic Intertextuality in the Greek Bible. In: Knibb M. A. (ed.).The Septuagint and Messianism. Leuven, 2006. P. 371-380. Tov E. Theologically Motivated Exegesis Embedded in the Septuagint. In: Goldenberg D. Translation of Scripture: Proceedings of a Conference at the Annenberg Research Institute, May 15-16, 1989. Philadelphia, 1990. P. 215-233 . Tov E. The Greek and Hebrew Bible: Collected Essays on the Septuagint. Leiden, 1999. P. 257-269. Люст Й. Мессианизм и Септуагинта (доклад на международной богословской конференции Русской Православной Церкви «Современная библеистика и Предание Церкви» (Москва, 26-28 ноября 2013 г.) – текст опубликован на интернет-сайте Библейско-богословской комиссии РПЦ: . |
| 9 J. Meyendorff, The Orthodox Church: Its Past and Its Role in the World Today (London: Darton, Longman and Todd, 1962), p. 95. 10 See A. Louth, «The patristic revival and its protagonists» and A. N. Papathanasiou, »Some key themes and figures in Greek theological thought», below. 11 J. Meyendorff, Rome, Constantinople, Moscow: Historical and Theological Studies (Crestwood, NY: SVS Press, 1996), p. 180. 13 See M. Sollogoub, " Orthodox Christians in Western Europe move towards a local Church», Sourozh 92 (May 2003), 8–32. 14 See further T. Pulcini, " Tensions between the hierarchy and the laity of the Jerusalem patriarchate: historical perspectives on the present situation», SVTQ 36.3 (1992), 273–98. 15 Basil Zenkovsky, quoted in H. Bos, " Orthodox youth and Orthodox culture: the genesis of Syndesmos, 1923–1953», available on www.syndesmos.org. 16 See further G. Speake, Mount Athos. Renewal in Paradise (New Haven and London: Yale University Press, 2002). 18 See further A. Golitzin, " Spirituality: Eastern Christian» in Encyclopedia of Monasticism, vol. II (Chicago: Fitzroy Dearborn, 2000). 19 G. Florovsky, Collected Works of Church History, vol. I Bible, Church, Tradition: An Eastern Orthodox View (Belmont, MA: Nordland Publishing Co., 1972), pp. 17–21. 21 John A. McGuckin, " Patterns of biblical exegesis in the Cappadocian Fathers: Basil the Great, Gregory the Theologian, and Gregory of Nyssa», in S. T. Kimbrough, Jr (ed.), Orthodox and Wesleyan Scriptural Understanding and Practice (Crestwood, NY: SVS Press, 2005), pp. 41–3. 23 See R. C. Hill, «St. John Chrysostom and the Incarnation of the Word in scripture», Compass Theological Review 14.1 (1980), 34–8; cf. Hill, »St. John Chrysostom " s teaching on inspiration in «Six Homilies on Isaiah " », Vigiliae Christianae 22 (1968), 20–6. 26 D. Burton-Christie, The Word in the Desert: Scripture and the Quest for Holiness in Early Christian Monasticism (Oxford and New York: Oxford University Press, 1993). 29 See J. Behr, Formation of Christian Theology, vol. I: The Way to Nicaea (Crestwood, NY: SVS Press, 2001), pp. 111–33. |
| Выражение Дева (14) поддерживается LXX, поскольку цитируется в Мф. 1:23 . Ближайшим к нему словом будет «девица». Еврейское слово в Быт. 24:43 означает потенциальную невесту, а также отнесено к молодой Мариам в Исх. 2:8 ; девственность здесь скорее предполагается, чем утверждается; выражение это употреблялось, когда говорилось о достижении брачного возраста. До момента чудесного исполнения в Новом Завете это слово оставалось незамеченным, ему придавали вышеуказанные значения. (Для более полного рассмотрения данного вопроса см.: E.J. Young. Studies in Isaiah, IVP, 1954. P. 143–198). Из текста трудно понять, какое время подразумевается в выражении: во чреве приимет и родит. Доколе (15) означает «до тех пор пока». 7:18 – 8:22 Объяснение выбора 7:18–25 Вторжение и его последствия. Две метафоры в ст. 18–20 показывают, что полчища солдат–грабителей – это не только неприятная перспектива, но и несомненная кара Божья (тема, получившая развитие в 10:5–11). О нанятой бритве (20) ср.: Иез. 29:18–20 . Ирония заключается в том, что царь Ахаз воображал, будто сам нанял ее. Смысл ст. 21–25 в том, что, к сожалению, земля обетованная превращается в джунгли из–за того, что осталось слишком мало иудеев и они не в состоянии ее возделывать; ее изобилие (22) – это порицание их разбросанности, а ее запустение подтверждает их падение. Это своего рода упрек, который потерпевшая неудачу церковь заслужила, оказавшись не в состоянии исполнять унаследованные ею обязательства и утратив свою славу. 8:1–4 Знамение Магер–шелал–хаш–база. Хотя пророчество о рождении Эммануила (7:14–17) касается заключительных событий, в нем подразумеваются и обещания, касающиеся ближайшего будущего, – как бы скоро ни произошло рождение Эммануила, нынешняя опасность рассеется прежде, чем это сможет вызвать в Нем тревогу. Однако время Его рождения остается скрытым от нас; поэтому новое знамение имеет отношение только к современной ситуации, причем к ее темной стороне. Этот ребенок появится на свет обычным образом, и благодаря своему имени – «Быстрое–воровство–легкая–пожива» (J. В. Phillips) – станет живым свидетелем (ср.: 8:18) предсказаний Бога и о врагах у ворот (4; ср.: 7:16), и о следующей жертве Ассирии – самой Иудее (ср.: 7:17). Свидетельство верных людей (2) привлечет внимание и послужит подтверждением тому, что имя опередило событие. (О следующем имени–лозунге см.: 30:7–8.) |
| Rom. 9:17/Exodus 9:16 – my power “in you”; my name may be “proclaimed.” Hebrew – show “thee”; may name might be “declared.” Rom. 9:25/Hosea 2:23 – I will call my people; I will call my beloved. Hebrew - I will have mercy (love versus mercy). Rom. 9:27/Isaiah 10:22 – only a remnant of them “will be saved.” Hebrew – only a remnant of them “will return.” Rom. 9:29/Isaiah 1:9 – had not left us “children.” Hebrew – Jehova had left us a “very small remnant.” Rom. 9:33; 10:11; 1 Peter 2:6/Isaiah 28:16 – he who believes will not be “put to shame.” Hebrew – shall not be “in haste.” Rom. 10:18/Psalm 19:4 – their “voice” has gone out. Hebrew – their “line” is gone out. Rom. 10:20/Isaiah 65:1 – I have “shown myself” to those who did not ask for me. Hebrew – I am “inquired of” by them. Rom. 10:21/Isaiah 65:2 – a “disobedient and contrary” people. Hebrew – a “rebellious” people. Rom. 11:9-10/Psalm 69:22-23 – “pitfall” and “retribution” and “bend their backs.” Hebrew – “trap” and “make their loins shake.” Rom. 11:26/Isaiah 59:20 – will banish “ungodliness.” Hebrew – turn from “transgression.” Rom. 11:27/Isaiah 27:9 – when I take away their sins. Hebrew – this is all the fruit of taking away his sin. Rom. 11:34; 1 Cor. 2:16/Isaiah 40:13 -the “mind” of the Lord; His “counselor.” Hebrew – “spirit” of the Lord; “taught” Him. Rom. 12:20/Prov. 25:21 – feed him and give him to drink. Hebrew – give him “bread” to eat and “water” to drink. Rom. 15:12/Isaiah 11:10 – the root of Jesse…”to rule the Gentiles.” Hebrew - stands for an ensign. There is nothing about the Gentiles. Rom. 15:21/Isaiah 52:15 – been told “of him”; heard “of him.” Hebrew – does not mention “him” (the object of the prophecy). 1 Cor. 1:19/Isaiah 29:14 – “I will destroy” the wisdom of the wise. Hebrew – wisdom of their wise men “shall perish.” 1 Cor. 5:13/Deut. 17:7 – remove the “wicked person.” Hebrew – purge the “evil.” This is more generic evil in the MT. 1 Cor. 15:55/Hosea 13:14 – O death, where is thy “sting?” Hebrew – O death, where are your “plagues?” |
| On The Septuagint In The New Testament These are principle examples of why the Septuagint Old Testament is the ‘official’ Old Testament of the Orthodox Church (that and the fact that the Masoretic text didn’t even exist until 1,000 a.d.). Enjoy! Of the approximately 300 Old Testament quotes in the New Testament, approximately 2/3 of them came from the Septuagint (the Greek translation of the Old Testament) which included the so-called ‘deuterocanonical’ books which Protestants, following Martin Luther, later removed. This is additional evidence that Jesus and the apostles viewed the Septuagint Old Testament as the Old Testament. Here are some examples: Matt. 1:23/Isaiah 7:14 – behold, a “virgin” shall conceive. Hebrew – behold, a “young woman” shall conceive. Matt. 3:3; Mark 1:3; John 1:23/Isaiah 40:3 – make “His paths straight.” Hebrew – make “level in the desert a highway.” Matt. 9:13; 12:7/Hosea 6:6 – I desire “mercy” and not sacrifice. Hebrew – I desire “goodness” and not sacrifice. Matt. 12:21/Isaiah 42:4 – in His name will the Gentiles hope (or trust). Hebrew – the isles shall wait for his law. Matt. 13:15/Isaiah 6:10 – heart grown dull; eyes have closed; to heal. Hebrew - heart is fat; ears are heavy; eyes are shut; be healed. Matt. 15:9; Mark 7:7/Isaiah 29:13 – teaching as doctrines the precepts of men. Hebrew – a commandment of men (not doctrines). Matt. 21:16/Psalm 8:2 – out of the mouth of babes and sucklings thou has “perfect praise.” Hebrew – thou has “established strength.” Mark 7:6-8 – Jesus quotes Isaiah 29:13 from the Septuagint – “This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the precepts of men.” Luke 3:5-6/Isaiah 40:4-5 – crooked be made straight, rough ways smooth, shall see salvation. Hebrew – omits these phrases. Luke 4:18/Isaiah 61:1 – and recovering of sight to the blind. Hebrew – the opening of prison to them that are bound. Luke 4:18/Isaiah 58:6 – to set at liberty those that are oppressed (or bruised). Hebrew – to let the oppressed go free. |
| One suggestion is that the passage uses visionary literaturés title «the way» as the route for heavenly ascents. 8447 This suggestion is plausible but can be presumed as what John " s ideal audience would have understood only if one reconstructs vision mysticism as central to their setting. This reconstruction, too, is plausible, but a preponderance of the evidence probably points in a different direction (below). Another possible background for the «way» in 14is Isaiah " s «highway to Zion.» 8448 This explanation is reasonable, for the only prior reference to the «way» in the Fourth Gospel is the Isaiah citation in 1:23, in which John prepares Jesus» mission. In its Isaian context, the text proclaims a new exodus, by which God would return his people to the land; the «way» is the highway on which God " s people will return to the Holy Land (Isa 35:8; 40:3; 42:16; 43:16, 19; 49:11; 57:14; 62:10; cf. 19:23). The image evokes the exodus of old (Isa 51:10). 8449 Yet an allusion to this single text would probably impress itself on John " s intended audience less forcefully than a more common metaphoric use of «way.» 8450 The LXX of Isaiah (30:11, 21; 33:15; 40:14; 42:24; 48:17; 58:2; 63:17; 64:5) and other biblical tradition (e.g., Exod 18:20; 32:8; Deut 8:6; 9:16; 10:12; 11:22, 28 ), especially the wisdom tradition, 8451 also apply the image of the «way» to the way of righteousness and wisdom. In both biblical (e.g., Isa 55:7–9; 56:11; 59:8; 66:3) and early Jewish sources, 8452 «ways» refer to behavior, as in the rabbinic use of halakot. 8453 «Ways» as behavior represents a usage that would be understood in John " s circle of believers (Rev 15:3). Thus Philo can declare that Moses will guide the seeker on the way (ηγεμνα της δο) and they will see the place that is the Word; 8454 the way of discipline is the way of wisdom and is safe. 8455 Tannaim spoke of Torah as the «way» (m. ;Abot 6:4), hence the path for walking, for halakah; later rabbis spoke of the Torah as the «path of life.» 8456 More significantly (and perhaps allowing that John might allude to the new exodus anyway), the Dead Sea Scrolls present the «way» of Isaiah 40 as study of the law (1QS 8.15–16). 8457 «The way» could also occasionally apply to hermeneutical method in Greek thought. 8458 After Socrates notes the road (δς) he has followed, others press him to discover what road he means, and like Jesus in this passage, he only gradually reveals to them what he means; Socrates means his method of investigating the truth. 8459 Epictetus praises Chrysippus because his philosophical reasoning «shows the way» (δεικνοντος τν δν) to correct thinking, 8460 that is, to «truth.» 8461 Those who do not think properly have wandered astray and «do not know the road» (την δν γνοοντα). 8462 3Β. The Claim " s Exclusivism |
| John 6:31/Psalm 78:24 – He gave them “bread” out of heaven to eat. Hebrew – gave them “food” or “grain” from heaven. John 12:38/Isaiah 53:1 – who has believed our “report?” Hebrew – who has believed our “message?” John 12:40/Isaiah 6:10 – lest they should see with eyes…turn for me to heal them. Hebrew – shut their eyes…and be healed. Acts 2:19/Joel 2:30 – blood and fire and “vapor” of smoke. Hebrew – blood and fire and “pillars” or “columns” of smoke. Acts 2:25-26/Psalm 16:8 – I saw…tongue rejoiced…dwell in hope.. Hebrew – I have set…glory rejoiced…dwell in safety. Acts 4:26/Psalm 2:1 – the rulers “were gathered together.” Hebrew – rulers “take counsel together.” Acts 7:14/Gen. 46:27; Deut. 10:22 – Stephen says “seventy-five” souls went down to Egypt. Hebrew – “seventy” people went. Acts 7:27-28/Exodus 2:14 – uses “ruler” and judge; killed the Egyptian “yesterday.” Hebrew – uses “prince” and there is no reference to “yesterday.” Acts 7:43/Amos 5:26-27 – the tent of “Moloch” and star of god of Rephan. Hebrew – “your king,” shrine, and star of your god. Acts 8:33/Isaiah 53:7-8 – in his humiliation justice was denied him. Hebrew – by oppression…he was taken away. Acts 13:41/Habakkuk 1:5 – you “scoffers” and wonder and “perish.” Hebrew – you “among the nations,” and “be astounded.” Acts 15:17/Amos 9:12 – the rest (or remnant) of “men.” Hebrew – the remnant of “Edom.” Rom. 2:24/Isaiah 52:5 – the name of God is blasphemed among the Gentiles. Hebrew – blasphemed (there is no mention of the Gentiles). Rom. 3:4/Psalm 51:4 – thou mayest “prevail” (or overcome) when thou art judged. Hebrew – thou might “be clear” when thou judges. Rom. 3:12/Psalm 14:1,3 – they “have gone wrong.” Hebrew – they are “corrupt” or “filthy.” Rom. 3:13/Psalm 5:9 – they use their tongues to deceive. Hebrew – they flatter with their tongues. There is no “deceit” language. Rom. 3:13/Psalm 140:3 – the venom of “asps” is under their lips. Hebrew – “Adder’s” poison is under their lips. Rom. 3:14/Psalm 10:7 – whose mouth is full of curses and “bitterness.” Hebrew - cursing and “deceit and oppression.” |
| 2 Cor. 4:13/Psalm 116:10 – I believed and so I spoke (past tense). Hebrew – I believe, for I will speak (future tense). 2 Cor. 6:2/Isaiah 49:8 – I have “listened” to you. Hebrew – I have “answered” you. Gal. 3:10/Deut. 27:26 – cursed be every one who does not “abide” by all things. Hebrew – does not “confirm” the words. Gal. 3:13/Deut. 21:23 – cursed is everyone who hangs on a “tree.” Hebrew – a hanged man is accursed. The word “tree” does not follow. Gal. 4:27/Isaiah 54:1 – “rejoice” and “break forth and shout.” Hebrew – “sing” and “break forth into singing.” 2 Tim. 2:19/Num. 16:5 – The Lord “knows” those who are His. Hebrew – God will “show” who are His. Heb. 1:6/Deut. 32:43 – let all the angels of God worship Him. Hebrew – the Masoretic text omits this phrase from Deut. 32:43. Heb. 1:12/Psalm 102:25 – like a “mantle” … “roll them”… “will be changed.” Hebrew – “raiment”… “change”…”pass away.” Heb. 2:7/Psalm 8:5 – thou has made Him a little “lower than angels.” Hebrew – made Him but a little “lower than God.” Heb. 2:12/Psalm 22:22 – I will ” sing” thy praise. Hebrew – I will praise thee. The LXX and most NTs (but not the RSV) have “sing.” Heb. 2:13/Isaiah 8:17 – I will “put my trust in Him.” Hebrew – I will “look for Him.” Heb. 3:15/Psalm 95:8 – do not harden your hearts as “in the rebellion.” Hebrew – harden not your hearts “as at Meribah.” Heb. 3:15; 4:7/Psalm 95:7 – when you hear His voice do not harden not your hearts. Hebrew – oh that you would hear His voice! Heb. 8:9-10/Jer. 31:32-33 – (nothing about husband); laws into their mind. Hebrew – I was a husband; law in their inward parts. Heb. 9:28/Isaiah 10:22 – “to save those” who are eagerly awaiting for Him. Hebrew – a remnant of them “shall return.” Heb. 10:5/Psalm 40:6 – “but a body hast thou prepared for me.” Hebrew – “mine ears hast thou opened.” Heb. 10:38/Hab. 2:3-4 – if he shrinks (or draws) back, my soul shall have no pleasure. Hebrew – his soul is puffed up, not upright. Heb. 11:5/Gen. 5:24 – Enoch was not “found.” Hebrew – Enoch was “not.” |
| In the Prophet Hosea, we find this definition of God: “I am God, and not man.” If God, Who has reason and will, as is clearly reflected in the Bible (3 Kings Kings] 3:28; Job 12:13, 16; Proverbs 3:19-20; Sirach 1:1, 5; 15:18, 42:21; Esaias [Isaiah] 11:2; 28:29; Luke 11:49; Romans 11:33; 14:26; 1 Corinthians 1: 21, 24; 2:7. Will of God: Psalm 106 11; Wisdom 6:4; Mark 3:35; Luke 7:30; Acts 20:27; 1 Peter 2:15; 3:17; 4:2, 19; 1 John 2:17; Romans 1:10; 8:27; 12:2; 1 Corinthians 1:1; 2 Corinthians 8:5; Ephesians 5:17; 6:6; 1 Thessalonians 4:3; 5:18; Hebrews 10:36; Revelation 17:17), is not man, this means that He is a being of another order, located by His nature beyond our world. He, as philosophers and theologians say, is transcendent with respect to the world. This transcendence – that is, God’s natural distinction from the physical world – is described in the Bible by the word “Spirit.” “God is a spirit” (John 4:24. Cf., Genesis 1:2; 6:3; 41:38; Exodus 15:10; 31:3. Numbers 11:29; 23:6; 24:2; Judges 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14; 1 Kings Samuel] 10:6, 10; 11:6; 16:13; 19:20, 23; 2 Kings Samuel] 23:2; 3 Kings Kings] 18:12; 1 Paralipomena Chronicles] 15:1; 2 Paralipomena Chronicles] 15:1; 20: 14; 24:20; Neemias [Nehemiah] 9:20; Judith 16:14; Job 4:9; 26: 13; 33:4; Psalms 32 50 103 138 142 Wisdom of Solomon 1:7; 9:17; 12:1; Esaias [Isaiah] 11:2; 32:15; 34:16; 42:1; 44:3; 48:16; 61:1; 63:10–14. Ezekiel 11:1, 5; Aggeus [Haggai] 2:5; Zacharias 4:6; 7:12; 2 Esdras 6:37; Matthew 1:20; 3:16; 4:1; 10:20; 12:31–32; 28:19. Mark 1:10, 12; 3:29; 13:11; Luke 1:35, 67; 2:26; 3:22; 4:1, 18; 11:13; 12:10, 12; John 1:32–33; 3:5–6, 8, 34; 6:63; 7:39; 14:17, 26; 15:26; 16:13; 20:22; Acts 1:2, 5, 8, 16; 2:4, 17–18, 33, 38; 5:3, 9; 7:51; 8:29; 9:31; 10:19; 11:12, 28; 13:2, 4; 15:28; 16:6–7; 19:6; 20:22–23, 28; 21:11; 28:25. 1 Peter 1:2, 11–12, 22; 5:5; 8:9, 11, 14–16, 23, 26–27; 11:8; 14:17; 15:13, 16, 19, 30; 1 Corinthians 2:10–14; 3:16; 6:11, 19; 12: 3–4, 8–11, 13; 15:45; 2 Corinthians 1:22; 3:3, 17–18; 5:5; Galatians 3:5, 14; 4: 6; Ephesians 1:13, 17; 2:18. 22; 3:5, 16; 4:30; 5:9; Philippians 1:19; 1 Thessalonians 1:5–6; 4:8; 2 Thessalonians 2:8, 13; 1 Timothy 3:16; 4:1; 2 Timomhy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6:4; 9:8, 14; 10:15, 29; Revelation 2:7, 11, 17, 29; 3:6, 13, 22; 14:13; 22:17). |
| Particularly significant are the words of the 1st book of Kings, Ch. 8:56: «Blessed be the LORD, that hath given rest unto His people Israel, according to all that He promised: there hath not failed one word of all His good promise, which He promised by the hand of Moses His servant.» Horeb is the Divine Mountain for Prophet Elijah. He knows about the Divine Testament. (1Kings 19:8). And the books of the Kingdoms are closely connected with the books of the prophets, specifically, with that Prophet Isaiah, who, as the Old Testament Evangelist (so recognized by the Holy Church), was most often attacked by negative criticism. See 2 Kings, ch.19 and 2 Kings 21:8–15. The books of Proverbs and the Wisdom of Solomon are filled with words from the books of Moses. But the most important thing is, that the books of the prophets, which Prof. Kartashev so categorically assigns to a time historically earlier than the Law of Moses, constantly use words from the Pentateuch. Isaiah knows the book of Genesis well. See Is. 29:22; 41:8; 51:2 ; and also: 1:10; 3and 13:19. He knows Exodus: Is. 10:26; 43:16–18; 48:21; 51:10; 63:11–13 . He knows the book of Numbers: Is. 48:21 , the book of Judges: Is. 9and 10:26. About the law of the Lord (and the Old Testament knows no other Law than that of Moses) Isaiah says the words, which are particularly appropriate to remember in this case: «Seek ye out of the book of the LORD, and read: no one of these shall fail, none shall want her mate: for My mouth it hath commanded, and His spirit it hath gathered them» ( Is. 34:16 , apparently, is related to Deut.28:15 ). The Prophet Jeremiah knows the book of Genesis. See Ezek. 14:14–20 ; 16и 45:62. He knows the book of Exodus. See Ezek. 20:6–14; 18:68 . He knows the book of Leviticus. See Ezek. 4:14–16 . He knows Deuteronomy. See Ezek. 5:15 . He knows the plan of the temple-tabernacle. See Ezek. 41and compare with Ex. 26and Lev. 16:2 . Also, compare the chapters of Ezekiel from 41 to 47 with the coinciding chapters of Numbers and Leviticus, telling about the building of the tabernacle and about the temple service. Ezekiel knows that priests are taken from the tribe of Levi. See Ezek. 43:19 . |
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