Pamva. How can it be otherwise, if he speaks on Tabor for the same thing?  [191] Have you heard the genealogy of Christ?

Pommel. Heard. "The Book of the Kinship of Jesus Christ..." and so on.

Pamva. What do you think? What kind of book is it? After all, this book is not simple. It is the book of God. In this book not a single carnal person is recorded. Listen to David: "I will not gather their councils of blood." And only those who are recorded are "not of blood, not of carnal lust, but of God." And when Moisei himself calls the word of God a man of God, and commands him to put the rest in this most fortunate number and entry in the Book of Numbers, how dare you cross him out of this book? Learn! Don't you understand? The book and the disciples of Christ are written down in sleep. "Rejoice," he says, "for your names are written." Yes, for this alone he commands us to rejoice. In this book, all the relatives of Christ, not carnal (do you hear?), spiritual, are recorded. And here it is, relatives: "Who are my mother or my brothers? Whoever does the will of God, this is my brother, and my sister, and my mother..." It seemed surprising to you that Moisei and Christ are one. But do you not hear what Christ says to His incorruptible father about all His relatives? "Let them be one, as we are. There is neither Jew nor Greek, slave or freeman among you." "There is neither male nor female, you alone," says Paul, "in Christ, and Christ in you. God's race has no end and no division."

Pommel. How can one be that which is not one?

Pamva. I also ask you: how is it possible that there should be twelve printed books of the Gospel in different ways and in different languages, and that this should be one book? If anyone knows one of them, he knows everything. If you had known Moses, you would have known Christ, or if you had known Christ, you would have known Moisei, Elijah, Abraham, David, Isaiah, and so on.

Pommel. I know Christ, but I don't know Moisei.

Pamva. So you know Christ, like a fool about whom you listen to a fable. The rich father had 8 sons. They were wise in evil and in good, but disobedient and great to their father. Among the seven brothers was a deaf and stupid but ardent admirer of his father's will. Dying, the father commanded them all to be summoned to him, and, being naturally good, blessed them. Therefore, turning his gaze to the fool, he [said]: "I know that your brothers will offend you in the inheritance. Instead, I increase my blessing to you. This is my reed as a testimony to you! Take it and keep it with you. You will feel your bliss when the words "sleep" appear to you: "The beginning of God will cover you." By death, the lords tore apart all their property, leaving only a small house with a garden to the stick insect. Here, spending a simple life alone, he yearned for his father. In the seventh year, in the spring, on a Sunday morning, walking through the highest places of his district, he almost stepped on a snake. He split her head with a cane and hit her so hard that some part of the cane, like a husk, fell off. He felt in his ears an unheard-of ringing and a wondrous voice: "Fool! Why are you crying? Who are you looking for? I am always with you." Unspeakable joy embraced him. A hearing opened up to him. It was there that he saw that his reed was double. He removed the vile surface. A new, golden stick was opened, planted with the most precious stones from the very top to the very end. Her head was made up of one of the largest blue sapphires. On his head is a living image of his father painted in eternal colors, and around it is the word vulture: "The divine principle will cover you." That's how you are, listen! You know Christ, how this one, being deaf and stupid, knew his father's stick. It seems incredible to you that when you know Moisey, you will recognize Christ with one glance. You'll hear a wonderful word. Not only when you happen to know Adam, or Abel, or Noah, or Joshua, or Caleb, or Job, or Solomon, or Jeremiah, or Paul, but when you get to know yourself well, please know that with one glance you will recognize Christ also. One is the entire above-mentioned generation of Abraham, having neither number, nor beginning, nor end, filling all four sides. "If anyone is able," says God to Abraham, "to honor the sand of the earth, then he will also harvest your seed." However, it is not the end after which something else follows. But after this kind nothing can follow. Everything perishes by the fire of God, and the remnants of the wicked themselves, and therefore no longer the remains that do not remain. Nothing tolerates the fiery face of God. All burn like brushwood, except for this seed, of which Isaiah says: "As the new heavens and the new earth, which I make, abide before me," says the Lord, "so shall your seed be in your name." It is the same in Jeremiah: "Rejoice with gladness. Cry out at the head of the Gentiles. Do it and praise it." You will say: "The Lord will save his people, the remnant of Izraplev." This is the generation of those who seek the Lord, those who seek the face of the God of Jacob, before whom no tongue can stand: "As fire proceeds from his presence." From this God-preserved family, if you know at least one, you will recognize everyone. In all of them there is one new man, and they are in him, and he in his father. But since we cannot recognize any of them, then at least we will try to recognize ourselves. In this way we can recognize a man who is "created according to God in truth and in the likeness of truth." And this is the eternal life. And when we recognize him, in the twinkling of an eye we shall be transformed into him, and all that is dead will be swallowed up by his belly. Listen to what it means that he himself says to his lover, who will be born into his lineage and wants to be with him at the same time: "If I have not known you yourself, O good wife, go out at the heels of the flocks and feed your goats at the shepherd's booths." Write these words in eternal colors on your heart and on your thoughts. Pass on this voice of God for an inheritance also to your descendants, that their remains may be blessed, and dwell in a good land, and be satiated with wheat, wine, and oil, and be nourished in calm waters, and fatten with bread the word of God, and so shall they inherit their land for the second time, and everlasting joy upon their heads. And if someone does not recognize himself, he cannot hear the voice of the Lord his God, so that the Lord may open to him His good treasure – heaven. II will not receive, will not see, will not understand these sweetest promises of God in Psaip: "Then thy light shall be opened early, and thy healings shall soon shine, and thy righteousness shall stand before thee, and the glory of God shall embrace thee. Then you will call, and God will hear you, and he will say to him who says to you: "Behold, I have come." Thy God shall always be with thee, and thou shalt be satisfied, as thy soul desireth. Thy bones shall be fattened, and shall be like a watered garden, and like a fountain in which water shall not fail. And thy bones shall vegetate like grass, and shall flourish, and shall inherit the generations of generations."

"Humble and wavering, you had no consolation. Behold, I prepare for you anfrax, your stone, and on your foundation sapphire, and I will put on your visor and on your gates stones of crystal, and your enclosure, chosen stones. Behold, strangers will come to you by me, and will dwell in you, and they will run to you. Behold, I have created thee, not as a blacksmith blowing coals and bringing forth a vessel for work. I did not create you for destruction, in order to perish." What kind of aliens are they? "Lift up your eyes around and see: all the forces have gathered together and come to you. I live," says the Lord, "as all of them, who have clothed themselves in beauty and surrounded themselves with them, like a bride with utensils."

A friend. You argue, Luke, and boast that you know Christ. Understand what you boast of! Beware of these words of Jeremiah: "Thou art near, O Lord, to their lips, far from the wombs." And David's: "They put their mouths in heaven, and their tongue went through the earth," and Moses: "Thou shalt not take the name of the Lord thy God in vain." II of Christ: "The flesh is nothing, but the spirit gives life." The children of Israel could easily look at the surface of the veil of Moiseus. But they were afraid to look at his glorious appearance. Do you see that there is a double Moisey? In one Moisei is perishable and glorious. The same is done on Tabor. One Christ is bearable to the eyes of Peter, the second is terrible. The first was seen by many, the second by none but the disciples, while he gave and opened their minds to understand the Scriptures. Everyone saw the corruptible and the dead, but no one tolerated or heard of the living. The disciples were convinced of the power, and looked closely, and saw. Paul does not want to know and see the first mortal Christ, and in this he is very different from the others. Listen to what he says: "In the same way we also do not know one thing according to the flesh. But even if we understood Christ according to the flesh, we do not understand it now." Tell me now, what do you understand by this name Christ? If you understand what corruption, without a doubt, through the name of Christ you understand the wasteland. II, that is, to accept his name in vain! And what is vanity and falsehood, if not corruption? And it is not life that is ripe, but to see one's own destruction: "Let his eyes see his own slaughter!" Job: "Let him not be saved from the Lord!" except for one land, where the generation of God was, the children of Israel. So this is where you seek to know Christ: in the land of Goshen! [193] These are all of the same kind. "A generation saved from the Lord."

In the meantime, learn what David says: "Arise after sitting, you who eat the bread of sickness." "How long will you lean on man? All of you are killing." "They consulted to reject my price, they flowed into thirst." "With his mouth he blessed, and with his heart he cursed the swap." "With one," said God, "I have heard these two." And suggest, perhaps, something again Micah [194] sings: "And you, pillar of the misty flock, the daughter of Zion, will come to you, and the first power will enter, the kingdom of Bauplon, the daughter of Jerusalem. And now why hast thou known evil? Wasn't there a king for you? Or did your advice perish? II Bypass thee of sickness as one who gives birth. Be sick, and be of good courage, and draw near, O daughter of Zion, as one who gives birth. Therefore now you will come out of the city, and dwell in the field, and you will come to Babylon. From there the Lord your God will take you, and from there the Lord your God will deliver you..." You cannot, Luke, see Christ. Only shame covering his face, and you see his backside. And as Noel [195] says: "The earth is behind, the field of destruction, and you see him lying down." II Be afraid lest you fall down. And looking at his shoulders, would you not pass by that Christ, known by Paul, yesterday, and today, and forever and ever, and Isapea seen, saying to you: "I am, I am the one who comforts you." Understand who is?

Thou hast feared the mortal man and the son of man, which are dried up like grass, and hast forgotten the god who created thee, who created the heavens, and founded the earth. This man of God, if you find out, boast of it. At that time he boldly cried out with Isaneus: "And I myself am God's." But behold, know that you will never know one of the divine race until you first know yourself. Forever you will never become a preselnik with Abraham. Thou shalt never set thy tabernacles with Jacob. You will never dwell in a wicked place with David. Moisei will never put you among the gods of people. Thou shalt never wait for the kings promised in Yappa, thy nourishers. This kind is the royal priest and the holy tongue: kings, priests, and feeders, and prophets, of whom God says this: "He lifted you up as on the wings of eagles, and brought you to himself." But if you do not recognize yourself, there will be your king Balak and your nursers, his messengers, the enemies of the race of Israel, who rest in the night at Balaam. These are the deceitful feeders and prophets, of whom Micah sings: "The Gentiles shall see, and shall be ashamed of all their might. Their hands shall be laid on their lips, and their ears shall be deafened, they shall lick the earth, as serpents creeping upon the earth, and they shall be troubled in their rookery, and they shall be terrified of the Lord our God, and shall fear thee. Who is a god like you?" and of whom Zechariah: [197] "O you who feed the vain and forsake the sheep! A sword on his arm and on his right eye! His muscle, drying up, will dry up, and his right eye, blinded, will become blind." And about whom Isaiah: "Now hear this, young sitting daughter of Babylon, trusting in her heart: 'I am the one who speaks, and there is no other, I will not sit down a widow, and I will not know sloppiness.' But now two shall come upon thee, sleep suddenly, on the same day, childlessness, and widowhood shall come upon thee suddenly, in thy sorcery, and in the strength of thy wise men. Behold, all shall burn like brushwood, and shall not take their souls out of the flames."

These are the pastoral tabernacles to which the man of God sends you if you cannot recognize yourself. The vultures are utterly contrary to the bush of Moiseus [198] and to those tabernacles of which it is written in the Numbers: "If thy houses are good, O Jacob, the tabernacles are like the oak groves, and like the gardens of the rivers, and like the tabernacles which the Lord hath planted, and like the cedars of the waters."

Anton. Of course, this word is most necessary in order to know oneself. What is more necessary than to see God? "There is no truth, no mercy, no vision of God on earth," cries Hosea [199]. "Oath, and lying, and murder, and theft, and fornication, have spread over the earth, and blood is mingled with blood. As you rejected skill, I will reject you. And thou shalt not priest, and thou hast forgotten the law of thy god, and I will forget thy children. And there will be both people and a priest." And again: "Fornicate, Ephraim, and be defiled, O Israel. They did not abandon their thoughts to return to their god, for the spirit of fornication is in the nph, and they did not see the lord." But it is impossible not to commit fornication without recognizing the Lord. Ah, dearest skill 1 You are not on earth in these ashen hearts. O supreme supreme supreme scientist [200], skill, where are you now? The harlot has struck you with the sword of her tongue, that is, the earth, flesh and blood. Everywhere her lusts multiplied. But it is impossible to know the Lord in any way without recognizing oneself. It is true that each of us sees ourselves and knows ourselves. But how do we know ourselves? And how do we see? Is not everything pagan? Is not all that is perishable that we have come to know in ourselves? We see only the backbone in us, but not our face in us. We see only one lie of our flesh — not the truth in it. And how can we find consolation? "O dear! Isaiah cries. — A multitude of many languages. As the sea is agitated, so will the backbone of many tongues be crushed, as the waters will roar, and the waters will be many, and the tongues will be like the noise of many waters, carried by need, and will cast him away, and will drive him far away, like the dust of the field that blows against the wind, and like the dust of a wheel storm." Is this enough, when we see in us only the water of our corruption? Why are you not permeable to that which holds her? "O lying city! Jeremiah shouts. "What do you boast of in the valleys?" Thy fortune shall flow, O shameless daughter, trusting in her riches, saying, Who shall come against me? "Behold, I will bring fear upon thee," says the Lord Almighty. "O fierce city of blood," says Ezekiel [201], "there is poison in it, and poison shall not come out of it."

For this reason says Adonai-gosaod [202]: "Behold, I judge you by your blood and by your thoughts! I judge you, unclean, notorious and great, to anger." It is not enough for us to see our land alone in us, but we must also rise up and see beyond our darkness and the land of the Lord, of which Isapa: "With gladness," he says, "you will go out and learn with joy," according to which Jopl: "As a paradise of sweetness, the earth is before him, and what is behind him is a field of destruction, and there will be no one who saves him." It is not enough for us to see only our corruptible face, but to break through our shadow, in order to see there the face of a man of that people of God, of whom Joel [says]: "And the Lord will give his voice in the face of his power, for his host is very great, and mighty are the works of his words."