"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."

And this imperishable generation is sung: "Like the species of horses, they are like horsemen, and like horsemen, so they will drive. Like the voice of chariots, they will flow to the tops of the mountains, and like the voice of the flame of fire that ashes the reeds, and like many strong people who take up arms in battle. People will be crushed at their presence. Every face is like the scorching of a pot. How the wrestlers will flow and how the brave men will go to the fences. And every man shall go his own way, and they shall not turn away from their ways, and every man shall not depart from his brother. Those who are weighed down with their weapons will go and fall in their arrows, but they will not die. They will take the cities, they will flow on the visors, and they will climb into the church, and they will enter through the windows like thieves."

What a kind! There is a gens and there is a gens: pagan and Israelite; this one begins, this one begins; this one ends, this one ends; that middle is the beginning and the end. Divide! Do not confuse the elect with the outcasts. Do not spill innocent blood on the ground. There is lawless blood, there is also righteous blood; there is perishable flesh, there is also incorruptible flesh; there is a left hand, there is also a right hand; there is a withered bone, there is also a vegetative and indestructible bone; There is a dark eye, there is also a light eye. "His eyes were not darkened, nor were his lips corrupted." Why, then, should all this not be, when there is a new earth before Him? Why should there not be a new earth, when the whole new world is first created? There is a beginning that begins, and that is not a beginning, because it is preceded by another beginning, before itself. And there is a beginning that cannot be begun, of which it is said: "I will give a beginning to Zion." "Zion is with me," says the Lord. II is the true beginningless beginning: "And without it nothing was." The beginning is infinite, but the end of everything is done, and everything that perishes is both the beginning and the remnant. Comprehend the Lord, and the beginning will meet you. Seek the lords, and you will find the remnant. You will find the remainder if you collect the first. The Lord is the beginning, and the Lord is also the remnant. Give the Lord the first-borns. His essence is all the beginnings. Dedicate from everything that pleases our heart, that you only see. His is heaven and earth. Give the firstfruits of thy sons and thy daughters from all the fruit of thy womb. Thou shalt give the firstfruits of thy lives, and of thy beasts, and of all thy things: thou shalt give the firstfruits and bring them into the house of the Lord thy God. The finding of the Lord is the vision of the firstfruits; Seeing the beginnings is knowing oneself in oneself. Let those who are in your heart be understood. Take from yourselves a share with the Lord. You will take it if you recognize yourself.

Pommel. If this word is so necessary to recognize oneself, that without it and the Lord it is impossible to know anything, then I think that it is not indicated in one place in the divine books. I remember that Moisei, cleansing the people of Israel for God's condescension on the third day to Mount Sinai and preparing them as best he could to meet them, says this: "Take heed not to go up to the mountain." Of course, they would have died, having touched the mountain, if they had not inspired themselves. The most important point of this — "Take heed unto thyself" — seems to be quite similar to the spm: "Know thyself." It is evident that they did not touch the mountain, because there the Lord God gave them judgments and justifications.

However, to walk with the Lord according to His commandments, to have Him as a leader and a shepherd of swapmas – all this is one. Thus, "Take heed not to ascend the mountain" seems to be quite similar to these words: "If you do not know yourself, go out at the heels of the flocks." If you touch the mountain, you will die, that is, you will not be governed by the kingdom of the commandments of the Lord. David also asks for something: "Live me in your way." For it is not the dead who will praise him, for this purpose they will first protect him: "Pray to yourselves." II Here it is the same in these words: "If they have not known." "If you do not recognize yourself, then I am not your king," says the Lord. "Get out of my wicked places!" Feed at the heels of the lying shepherds." The wicked heel, the mountain, the flesh, the lie, the earth, are all one. In a word, "Death will save them." And of course, this mountain that kills is the same as falsehood and flesh. Otherwise, how could she kill? And since Moses does not command us to touch it, so Isaiah will expel the scribe Somnas from it, crying out against him: "Why are you here? And what do you want here? How did the sepulchre wear out here, and make a sepulchre for himself, and write a tabernacle for himself on kahmna? Behold, now the Lord will overthrow..." How high do many rise in the wisdom of God's Scriptures! They are exalted according to historical, geographical, mathematical, and carnal knowledge. Let us say with Isapeus that all this lofty thing is the sepulchre. "The pride of thy heart," cries Obadiah [203], "hath raised thee, dwelling in caves of stone; He who exalts his tabernacle, who says in his heart, Who will cast me down to the earth?" "If you are lifted up like an eagle, and if you make your nest among the stars, I will cast you down from there," says the Lord. It is evident that such a mountain is not Jacob's vine — or Bethpl, but Esau's — Sppr. "Evil! Amos [204] cries out to those who destroy Zion and put their trust in Mount Samaria. "They received the principles of the pagans and entered (there) to their house Izraplev."

And that the mountain is sleeping in the lofty and carnal sense, of course, listen to Obadiah. "In that day," says the Lord, "I will destroy the wise from Idumep, and the wisdom from the mountain of Esau, let man be taken away from the mountain of Esau, and those who are saved from Mount Zion will rise up to avenge the mountain of Esau, and there will be a kingdom to the Lord." The Lord burns the mountains, shakes and confuses, faith carries away, and the foolish vainly cry out: "Cover us..." "Writing kills, but the spirit gives life."

Square. I also remember in the second book of Moiseeva the following: "Behold, I will send my angel before your face, let him keep you on the way, and let him lead you into the land which I have prepared for you." And in order not to lose this leader at the very beginning, as the most necessary says: "Take heed to yourself, and listen to him, and do not disobey him, for he will not fail you, for my name is on him." Nothing, apparently, can be done without "pay attention to yourself," then: "And listen to him." From the knowledge of oneself is born obedience to God, and obedience does this: "Ye shall be to me chosen men from all the Gentiles, for mine is the whole earth, and ye shall be to me a royal priesthood and a holy tongue. Blessed are those who hear the word of this angel." This angel is also called fear: "And I will send fear, leading you, and I will terrify all tongues." This is certainly the same fear as that which brought Jacob to the place of Bethel. Behold: "And Israel was raised up from the Shikim, and the fear of God was upon the cities that were round about them, and they did not persecute the children of Izraple. And isn't it about him that Moisei thunders in Book 5 [205]? "Do not go after other gods, the gods of the heathen, who are around you, for God is jealous; The Lord your God is in your midst. And is not this one standing in your midst, whom you do not know, but know? Blessed is he who has ears to hear and hears." Little by little I will drive the Gentiles from thee, until thou wilt grow up and inherit the earth. But to all this is the vestibule and the door: "Take heed to thyself!"

Pamva. Without a doubt, this only vestibule does not allow us to deviate and leads directly to that door which cries out for itself: "I am the door." "Take heed, all of you," says the Lord to Moisei, "when I command you. Behold, I will put out before you the Amorites and all the rest." And so that Moisei does not defile the people with idolatry, this is this: "Take heed to yourself, that someday you will bequeath a covenant to those who sit on the land into which you enter..." Moisey, recognizing himself, crushed all the idols, flogged and burned them. Then He descended from the mountain from God, having the flesh of His face glorified. And if every man is a lie and flesh, then what is his most important thing, as in every man, if he has not been vouchsafed to know himself?