The result of all these upheavals will be as follows: "And the Lord of hosts will make on this mountain for all the nations – note: for all the nations – a meal of fat viands, a meal of pure wines... and he will destroy on this mountain the veil that covers all nations, the veil that lies over all nations" (Isaiah 25:6-7) (perhaps this is the veil of which the Apostle Paul says: "But their minds are blinded: for the same veil remains unremoved to this day in the reading of the Old Testament, because it is removed by Christ" (2 Cor. 3:14).

"Death will be swallowed up forever, and the Lord God will wipe away tears from all faces, and will take away the reproach from his people in all the earth; for thus saith the Lord" (Isaiah 25:8). Death will be consumed, destroyed forever as a result of this judgment of God, as a result of His appearance.

In chapter 26 there is a section from verses 1 to 19, which is used during divine services as the fifth biblical canon at matins. I will quote individual poems.

"In that day this song shall be sung in the land of Judah: 'We have a strong city; He gave salvation instead of wall and rampart. Open the gates; Let the righteous people come in, keeping the truth. He overthrew those who dwelt on high, the city that stood high; He threw him down, threw him to the ground, threw him into the dust. With my soul I have sought Thee by night, and with my spirit I will seek Thee within me from the early morning: for when Thy judgments are carried out on earth, then shall those who dwell in the world learn righteousness. God! Thou givest us peace; for Thou hast also arranged all our affairs for us. As a pregnant woman, at the onset of childbirth, is tormented, cries out with her pains, so were we before Thee, O Lord. They were pregnant, they were tormented, and they gave birth as it were to the wind; salvation was not brought to the earth, and the rest of the inhabitants of the universe did not fall. Thy dead shall live, dead bodies shall arise! Arise and rejoice, you who are cast down in the dust: for Thy dew is the dew of plants, and the earth shall vomit up the dead" (Isaiah 26:1, 2, 4, 9, 12, 17-19).

This song also speaks of the resurrection, of the fact that the result of all God's providential actions will be that which people themselves could not achieve: correction and resurrection. The righteous will arise and rejoice with God.

"From the morning my spirit comes to Thee, O God, for the light of Thy command is upon the earth. learn righteousness, ye who dwell on the earth. … envy 6 will be received by people who are not punished... add evil to them, O Lord, add evil to the glorious of the earth" (Isaiah 26:9, 11, 15). We hear these verses at Matins during Great Lent after "Hallelujah" instead of "God the Lord." Here it is said that there is no correction without punishment, but this correction is due to God.

The Monk Isidore Pelusiot, explaining this passage, wrote: "On those who openly express themselves majestically and magnify the Divine, but secretly do the opposite, as those who are wise in words, and not in deeds. With prophetic eyes he saw the coming of the Saviour in the flesh, surpassing all words, which acquired for the human race innumerable and surpassing all wonder blessings, and led the tormentor to impotence. And he cried out: "Learn to do righteousness"; The torturer ceased to attack every husband and every wife. All are safe now, except those who voluntarily betray themselves and subject themselves to its delusions; for he can deceive, and not take possession by force" [26, vol. 2, pp. 435-436]. Thus, these verses, as well as "God the Lord," speak of the coming of the Saviour, only here it is given not in a solemn but in a penitential way.

And in the same prophetic speech it is said that "in that day the Lord will smite with His heavy sword, and great and mighty, Leviathan, the serpent that runs straight, and Leviathan, the serpent that bends, and will kill the monster of the sea" (Isaiah 27:1). In the Holy Scriptures, the devil is understood as a leviathan: "He took the dragon, the serpent of old, which is the devil and Satan" (Rev. 20:2).

3.10. Пророчество о краеугольном камне в основании Сиона

Дальше видим в 28 главе пророчество о краеугольном камне. Проповедь пророка отвергается, но его упование не на людей и их поддержку. Обезумевшие в своем нечестии обитатели Иерусалима не желают слушать пророка. «Но и эти шатаются от вина и сбиваются с пути от сикеры; священник и пророк спотыкаются от крепких напитков; побеждены вином, обезумели от сикеры, в видении ошибаются, в суждении спотыкаются. Ибо все столы наполнены отвратительною блевотиною, нет чистого места. А говорят: "кого хочет он учить ведению? и кого вразумлять проповедью? отнятых от грудного молока, отлученных от сосцов матери? Ибо все заповедь на заповедь, заповедь на заповедь, правило на правило, правило на правило, тут немного и там немного". За то лепечущими устами и на чужом языке будут говорить к этому народу. Им говорили: "вот – покой, дайте покой утружденному, и вот – успокоение". Но они не хотели слушать. И стало у них словом Господа: заповедь на заповедь, заповедь на заповедь, правило на правило, правило на правило, тут немного, там немного, – так что они пойдут, и упадут навзничь, и разобьются, и попадут в сеть и будут уловлены. Итак слушайте слово Господне, хульники, правители народа сего, который в Иерусалиме. Так как вы говорите: "мы заключили союз со смертью и с преисподнею сделали договор: когда всепоражающий бич будет проходить, он не дойдет до нас, – потому что ложь сделали мы убежищем для себя, и обманом прикроем себя". Посему так говорит Господь Бог: вот, Я полагаю в основание на Сионе камень, – камень испытанный, краеугольный, драгоценный, крепко утвержденный: верующий в него не постыдится. И поставлю суд мерилом и правду весами; и градом истребится убежище лжи, и воды потопят место укрывательства. И союз ваш со смертью рушится, и договор ваш с преисподнею не устоит. Когда пойдет всепоражающий бич, вы будете попраны » (Ис. 28:7–18).

В пояснение следует сказать, что, возможно, иудеи дразнили пророка, переиначивая часто повторявшиеся им слова «правило» – «kav» и «заповедь» – «zav» на манер односложного младенческого лепета. «Тут немного и там немного» – передразнивали они обличения многочисленных отступлений от заповедей [51, т. 5, с. 359].