2. Еврейский монотеизм – Ветхий завет

Monotheistic worship, as just revealed, is itself an empty form that must be filled with some content. The idea of ​​monotheism demanded from the Jews complete devotion to the one God, but how should this devotion to God be expressed? What exactly did it mean to actually, actively, love Jehovah with all your heart, with all your soul and with all your strength 114? This content is given in God's covenant with the Jews, whose representatives were priests, kings and prophets. The relationship of the Jewish people to their God is determined by the concept of covenant (ברִית), i.e. a legal contract concluded between a people and its God with all the techniques usual in concluding contracts among Eastern peoples 115. “Covenant” presupposes mutual freedom of the parties, mutual obligations and rights. The beginning of the covenant, in the religious view of the Jews, comes from God. Jehovah, Who owns all the earth, first chooses the family of Abraham and then the people of Israel, descended from him, as His inheritance from among all nations, which He acquires for Himself, freeing it from the slavery of Egypt, creates it for Himself and gives it land to inhabit. The people freely accept the treaty at Sinai 116 and in the Promised Land itself 117 . The purpose of the covenant is defined as follows by Jehovah: “If you will obey My voice and keep My covenant, then you will be My possession (inheritance) above all nations, for the whole earth is Mine. And you will be to Me a kingdom of priests and a holy nation." 118 Israel is the only people on earth for whom God came to acquire them as a people for Himself and to glorify His name 119 among all nations, so that His name would be proclaimed throughout the whole earth, so that the whole earth would be filled with His glory 120 . That in every nation, or family, or clan, there is a priest, as a mediator between God and people, as dedicated to the service of God, dedicated to Him, and as God’s witness before the family, clan or people, that is what the Jewish people should be for all nations 121. Through the Jewish people, as God's own people, the glory of God must be revealed to all nations, so that Jehovah will be king over all the earth 122 so that all nations will call upon the name of Jehovah and serve Him with one accord 123 . Participating in an agreement with Jehovah, the Jewish people must completely belong to Him, recognize Him as their only God, worship Him alone, offer sacrifices to Him alone, be the holy people of God 124, i.e. separate from other peoples, from their customs 125. For participation in this agreement with God, the Jewish people receive from God a land flowing with milk and honey, reproduction, power over other nations and complete prosperity. Abraham already asked God: “Lord Jehovah! what will You give me” 126? Even more significant is the condition on which Jacob accepted the covenant with God. “And Jacob made a vow, saying: If God will be with me, and will keep me on this journey that I am going on, and will give me bread to eat and clothing to wear, and I will return in peace to my father’s house, then Jehovah will be my God, and this stone, which I have set up as a monument, will be (for me) the house of God.” 127 God tested Abraham, Jacob tested God, fought with Him, defending his rights. This condition of the agreement also appears with complete clarity in Jehovah’s relationship to the entire people of Israel. “If,” Jehovah spoke to Israel, you will obey My voice, and keep My covenant... and do all that I say; then I will be an enemy of your enemies and an adversary of your adversaries... Serve Jehovah your God, and He will bless your bread and your water; and I will turn away disease from among you. There will be no premature birth or barrenness in your land; I will make the number of your days complete. I will send My terror before you, and I will confuse every nation to whom you come, and I will turn the rear of all your enemies to you... I will give you rains in their season, and the earth will yield its produce, and the trees of the field will yield their fruit. And your threshing (of bread) will reach your grape harvest, your grape harvest will reach your sowing, and you will eat your bread to the full, and you will live safely in your land” 128, etc. The main points of the Old Testament covenant are faith and justification, sin and punishment. Since the covenant begins on the part of God, who addresses man with a demand and a promise, on the part of man the first act of entering into a contract is obedience and faith, with which he fulfills God’s requirement and which culminates in the fulfillment of the promise. So Abraham, guided by the idea of ​​his God, left his land and his father’s house in the hope of receiving a new land. “By faith Abraham obeyed the calling to go to the country which he had to receive as an inheritance, and he went, not knowing where he was going” 129. So for the Jewish people, the exodus from Egypt was not only an exodus from the land of slavery, but it was also the abandonment of a land flowing with milk and honey for the sake of the promised land. “Is it not enough,” some of the Jews said to Moses in the desert, “that you brought us out of a land flowing with milk and honey? But you did not bring us to a land flowing with milk and honey, nor did you give us possession of fields and vineyards” 130. In particular, Moses “by faith refused to be called the son of Pharaoh’s daughter and rather wanted to suffer with the people of God than to have temporary pleasure” 131. At Sinai, God turned to the Jewish people with a demand to fulfill His statutes and a promise to make the Jews a powerful people. The fulfillment of the promise is man's justification from God. So Abraham already believed Jehovah, and He counted it to him as righteousness 132. All the prosperity of the patriarchs, all the power of the Jewish people and their glory were the justification of their faith in God. But at the same time, the covenant makes it possible for people to be unfaithful to the agreement, which is their sin before Jehovah 133. Sin is punished and requires its atonement. Therefore, along with the promises in the Old Testament, threats are heard, listing all the horrors and misfortunes of natural and social life and international relations, 134 etc. The most characteristic punishment from the Jewish point of view was slavery to another people 135 . But sin can be atoned for and the covenant can be restored 136: the atonement is suffering itself, combined with repentance. The idea that the faithful worshipers of God, the righteous, prosper while sinners suffer, and that every sin must be atoned for, is a core belief in the religious worldview of the Jews. By the power of the covenant, the agreement, the Jewish people and Jehovah are closely united by mutual interests: loyalty to Jehovah and the prosperity of the Jewish people, their power and glory serve as a revelation of the glory of Jehovah. “As a belt is tied close to the loins of a man, so I have brought the whole house of Israel and the whole house of Judah close to Me, says Jehovah, so that they may be My people and My glory, praise and adornment” 137. The God of the Jews loves His people and helps them, because the Jewish people also do God’s work, help Jehovah. The enemies of Israel are the enemies of Jehovah 138, the wars of Israel are the wars of God, expanding His kingdom 139; By fighting, the Jews “come to the aid of Jehovah” 140. On the contrary, the unfaithfulness of the people and their humiliation are the humiliation of Jehovah; in the enslavement of Jews by foreigners, the name of Jehovah is dishonored 141, it is dishonored as the name of a husband by an unfaithful wife 142, the sins of the Jews hinder Jehovah and their iniquities burden Him 143. The concept of covenant forms the main nerve in the religion of the Jews; at this central point we are given the essence of the Old Testament faith. And in this main point we notice the limitations of the Jewish religion, its particularism: the Jewish religion is limited, particularistic in its essence. The religion of the Jews was nourished by earthly, human feelings: their religious zeal coincided with national enthusiasm - to be faithful to Jehovah for them meant truly caring about their own well-being, the question of religion was for them a question of national existence, a matter of life and death. The Jewish lawgiver said to the people: “Behold, I have set before you today life and good, death and evil, commanding you today to love Jehovah your God, to walk in His ways, and to do His commandments, and His statutes, and His laws; You will live and multiply, and Jehovah your God will bless you in the land where you are going to take possession of it. If your heart turns away and you do not listen, and you go astray, and you begin to worship other gods and serve them; then I announce to you today that you will perish, you will not remain long on the land, for the possession of which you are crossing the Jordan. I call heaven and earth as witnesses before you today: I have offered you life and death, blessing and curse. Choose life, that you and your descendants may live by loving Jehovah your God, obeying His voice, and clinging to Him; for He is your life and the length of your days, that you may abide in the land which Jehovah promised with an oath to your fathers to give them.” 144 Life for a Jew meant the fullness of religious benefits, and he understood life in the earthly sense, as visible and temporary life. True life, or life as a blessing, is a long life, many children, prosperous, well-ordered 145. Such a life for Jews was based on religion, on loyalty to Jehovah. Own national success, victories over enemies, legal prosperity 146 were a religious matter for Israel. The religious experience of the Jews was a national-historical experience and found its boundaries within national-historical boundaries. This is precisely the essence of the boundary for the revelation of God, since Israel is the exclusive body of divine revelation and providence. “Blessed are you, Israel! Who is like you, O people saved by Jehovah, who is the shield that protects you, and the sword of your glory? Your enemies subjugate you, and you trample on their necks” 147. Israel lives alone, lives separately and is not counted among the nations 148. Rising to the heights of universal monotheism and elevating their religion to the religion of Noah and Adam, the Jewish people gave their covenant with Jehovah the meaning of a covenant with the Creator of the world, but at the same time, along the reverse steps of this ladder there was a gradual limitation of the work of God. With Adam, God enters into an “eternal” covenant that embraces the entire human race 149; God made an eternal covenant 150 with Noah, and this covenant embraced Noah, and his sons, and all their descendants, and every living soul 151. But already the blessing of Shem, the ancestor of the Jews, was accompanied by a curse and humiliation of Canaan: “Canaan will be Shem’s slave” 152. Even narrower are the boundaries that separate Abraham from his kindred 153, his son and grandson from his brothers... The people descended from Jacob-Israel is God's inheritance from all nations, His kingdom of priests and holy people 154, His son 155, the only owner of His revelation 156. Undoubtedly, this national limitation of the Jewish religion had providential significance and was not merely a consequence of a misunderstanding of the universal height of religion. When Abraham “returned after the defeat of Chedorlaomer and the kings who were with him, Melchizedek king of Salem brought out bread and wine. He was a priest of the Most High God. And he blessed him and said: Blessed is Abraham from the Most High God, Creator of heaven and earth." The Jews knew the “priesthood according to the order of Melchizedek,” i.e. service to the Lord of heaven and all earth, alien to the boundaries of “genealogy” 158; however, Jehovah’s chosen one turned out to be Abraham and the Jewish people descended from him, and not “the king of the world, the priest of the Most High God.” Obviously, this rootless priesthood, for all its height, did not have historical power in itself, had no future; Jehovah's historical power was made perfect in weakness, i.e. in the national limitations of Israel. The living force of the national religion concealed within itself the historical basis of the coming universal religion. However, the limitations of the Jewish religion must be called by its proper name. The boundary of human interests in the religion of the Jews is also reflected in their ideas about God. Jehovah is a personal God, having will, reason, feeling: the personality of Jehovah is a necessary presupposition of the religious covenant, as the essential content of the Old Testament religion. In the fact that God appears to be personal, there is still no limit to the natural absoluteness of God. The Old Testament God is the creator of the world, the all-wise, omnipotent, omnipresent and omniscient provider. These properties of God do not oppose His personality, since they are not understood by Old Testament man philosophically, in the abstract; on the contrary, they presuppose the personal separation of God from nature, His independence from its boundaries. Limitation is given in the image of the Old Testament understanding of the divine person, in extreme anthropomorphism. And in this case, we do not actually understand that an external image is attributed to Jehovah - hands, eyes, ears - and external actions: thus He is represented as walking in paradise during the cool season 159, closing the ark 160, coming down from heaven to look at people 161, rushing on the clouds 162, leaving His place and stepping on the heights of the earth 163 and etc. All this is the fruit of religious fantasy, figurative representation - no more, no less. This imagery of religious representation has no religious-practical meaning and does not extend its effect to religious life, which constitutes an essential aspect of religion. Therefore, this imagery gives room to the Old Testament teaching about the indescribability of God, as well as the fact that He is above physical needs, does not eat sacrificial meat, 164, etc. For understanding the Old Testament anthropomorphism, the psychological limitation in the image of God is more important: human feelings are attributed to God in the Old Testament writing - love, anger, pity, compassion, repentance 165, etc. And again, it is not psychological anthropomorphism itself that expresses the limitations of the Jewish religion. Psychological human-likeness itself can be fully translated into the language of objective thought. The expressions: “God loves the righteous” and “hates the sinners” can be replaced by the expressions: the righteous prosper, the sinners suffer. If in this case, minus the objective meaning, some subjective connotation remains, then it means nothing more than the fact that God is not indifferent to human fate, to the difference between good and evil. To this extent, anthropomorphism is reconciled with the spirituality, or absoluteness, of the divine being. But in Old Testament anthropomorphism we encounter a mental limitation that is not limited to the indicated elements and has an ethical character. In the Old Testament view, Jehovah is attributed partial favor to some people and dislike to others, and this is precisely His favor towards the Jewish people and dislike towards other nations. Jehovah's interest in the fate of Israel seems too anthropomorphic - with the character of ethical limitations: Israel was “the most dear to His soul” 166, He liked it most of all. This was the attraction of the “heart” of Jehovah, as unconscious and irrational as the irrational attraction of a husband to his chosen wife 167 . The Old Testament provision that the faithful, or the righteous, prosper, and that every sin must be atoned for, is limited entirely to the theocratic limits of the “covenant” and applies only to God’s chosen people. The legally just attitude of God, presupposed by the meaning of the divine-human covenant, does not extend to other peoples except Israel, and to the moral area of ​​individual activity within Israel itself. That Jehovah singled out the Jewish people from among other nations, chose them, took them as His inheritance, this is not explained by the moral merits of Israel, but by the disposition, or predestination, of God. “Know,” it was said to the Jewish people, “know that it is not for your righteousness and not for the uprightness of your heart that Jehovah your God gives you to take possession of this good land; for you are a stiff-necked people." 168 Jehovah loved Israel and hated other nations 169 according to His complete will - according to the principle: “I will have mercy on whom I will have mercy, and on whom I will have compassion, I will have compassion” 170 . Jehovah does what He pleases 171. Jehovah favored Israel to the detriment of other people, regardless of their righteousness. So Jehovah struck Pharaoh and his house with heavy blows 172, threatened Abimelech with death and struck his house 173 - for Sarah, Abraham's wife, although Abraham himself was guilty of passing her off as his sister; so Jehovah commanded the Jews to take the treasures of the Egyptians and rob them 174, and gave the Jewish people a foreign land 175. Right, or truth, in this case was simply recognized as a consequence of force: thus the defeated Pharaoh recognizes Jehovah as right 176 . The Jewish people may well be called the beloved of Jehovah, His favorite (יהוָה ברוך). This is, in particular, the attitude of Jehovah towards the fathers of Israel and towards its representatives. Of the two sons of Rebekah, Jacob was chosen without any merit, solely by the will of God: when they were not yet born, and had not done anything good or bad, it was said to the mother: the older will be enslaved by the younger 177 - God loved Jacob, but hated Esau 178. Jehovah also chose David 179 and loved Solomon from his birth 180 . For the sake of fathers, God favors children or hates them 181. The people of Israel themselves were chosen by Jehovah not for their righteousness, but for the sake of their fathers 182 . In this regard, the words of David are noteworthy: “Who am I, Lord Jehovah, and what is my house that you have exalted me so much! And this was still not enough in Your sight, Lord Jehovah; but You also announced the house of Your servant into the distance. This is already human, Lord Jehovah” 183! This is the basis for the possibility of intercession and intercession of its representatives for the people 184 . Likewise, within the Jewish people itself, in relation to individuals, moral retribution does not take place. The religious-legal nature of the covenant does not cover moral activity, which is determined by customs or morals 185 - in other words, the area of ​​morals is not yet brought under the shadow of the covenant with its idea of ​​\u200b\u200bretribution. Although Jehovah punishes violations of customs 186, the idea is expressed with complete clarity that evil is a natural consequence of immorality, so that God’s intervention in this case is “the reversal of the evil deed on the head of the villain” 187 or the deliverance of a person from the evil that lies in his way 188. Likewise, the afterlife ideas that the ancient Jews shared with neighboring pagan peoples had not yet been connected with the idea of ​​moral reward from Jehovah. It was a representation of human life continuing beyond the grave in the form of a pale shadow, reflecting all earthly life, but devoid of everything that makes earthly life valuable. In Sheol (שׁאל), the kingdom of these shadows, there was no distinction between the righteous and the sinners, and the only aspiration of the Jew was a long life. Adjacent to this purely naturalistic idea of ​​the afterlife was a whole series of cult rituals of pagan origin, which were not intertwined with the idea of ​​Jehovah. In general, the covenant with God does not require moral perfection either from the Jewish people in relation to other peoples or from every Jew; it requires specific religious virtues - obedience and faith. Bearers of the covenant with God are not charged with lies, cunning, deceit, cruelty, gloating, or vindictiveness 189 . A sharp distinction is made between man's sin against man and his sin against Jehovah 190... The national boundaries of the Old Testament were also revealed in the cult. Jewish cult has a long history. It begins with the commandment of Jehovah: “Make Me an altar of earth, and offer on it your burnt offerings and your peace offerings, your sheep and your oxen; in every place where I place a memorial of My name, I will come to you and bless you." 191. The completion of the history of the Jewish cult is determined by another command: "Beware of offering your burnt offerings in every place that you see; but in the place that Jehovah chooses, in one of your tribes, you shall offer your burnt offerings." 192 This completion took place in the Jerusalem Temple. We will not relate the history of the Jewish cult within these limits; What is important for us is the main idea of ​​this story, expressed in a constant trend and entirely given in the final completion of the cult. It is a tendency to have a national shrine, which is what the ark of the covenant was in the beginning; The Jerusalem Temple is a national church. The unity of the national monolatry corresponds to the unity of the national shrine, the national church. And here is the limit of Jewish monolatry, which has never been universal. Even the starting commandment did not say: “in every place,” but: “in every place where I will make a memorial of My name,” where Jehovah showed His mercy to Israel. Different sacred places, different altars are milestones that marked the path of the mercies of the one Jehovah to the people of Israel, setting before them the task of reconciling the unity of Jehovah with the difference of altars, but never darkening monolatry. The Jewish cult has never been indifferent to place or consciously universal. The Jewish monolatry, not limited by the unity of Jehovah and His universal omnipotence, is limited in the idea of ​​the covenant, limited by national boundaries. Jehovah is the Creator of the world and the Ruler of all nations, worship must be given directly to Him, not weakened in any external way and not divided among His saints; but true worship of God is possible only within Israel, only in the national forms of Jewish cult. The Jews said that the only “place where God should be worshiped is in Jerusalem” 193. This is not the limit of natural religion, it is a national boundary, above which the worship of the Father in spirit and truth, to which the Jewish people, as God's chosen people, could not rise. The purity of monotheism is the eternal truth of the Jewish religion, the national limitations of the cult is the dilapidation of the Jewish covenant with Jehovah. The purity of Jewish monotheism and the national-historical limitations of the religious experience of the Jewish people provide the key to understanding some mysterious images in the Jewish faith. We mean the images of the Angel of Jehovah, the Word of God, the Holy Spirit and Wisdom. It can be assumed that these Old Testament images are images of Jehovah, limited by the national-historical boundaries of Israel. Of course, these are not simple personifications, not the fruits of theoretical, conscious theology; here is religious creativity, religious revelation, expressing the essence of the folk religious life of the Jews. What is mysterious about the image of the Angel of Jehovah (ךהוָה מַלאַך) is that he is sometimes identified with Jehovah, and sometimes differs from Him. Eg. Hagar in the desert “was found by the Angel of Jehovah,” who, with the authority of Jehovah, “said to her: I will multiply and multiply your descendants... for,” continues the Angel of Jehovah, “Jehovah has heard your suffering,” i.e. speaks of Jehovah in the third person. But Hagar “called Jehovah, who spoke to her, by the name: You are the God who sees me” 194. “The Angel of Jehovah appeared to Moses in the flames of a thorn bush”; when Moses approached the bush, “Jehovah saw... and said: I am the God of your father” 195. Jehovah said to the Jewish people: “I will send (My) Angel before you... I myself will not go among you” 196, but “Jehovah walked before them” and “led them” 197. Obviously, the Angel of Jehovah is Jehovah Himself, who appeared to the Jews and his ancestors, leading them with His mercy; this is the image of Jehovah, limited by the national-historical boundaries of God's chosen people. In ancient times, the Angel of Jehovah usually appears in the singular; later, Jehovah’s angels are identified with the sons of God when applied to prophets and priests, as instruments of Jehovah 198 . The same can be said about the Spirit of Jehovah, the Spirit of God, the Holy Spirit. We have already seen what concept the Jews connected with the spirituality of God. However, the Old Testament does not teach that God is spirit, but that God has a Spirit, that He has a Spirit, just as a person has a spirit. The Spirit of Jehovah is inseparable from Him, like His power and strength, but it is not completely identified with Him. The Spirit of God (אלהים רוהַ) is, first of all, the principle of the cosmic order and all life 199; but especially the Spirit of Jehovah, the holy Spirit of Jehovah (יהוָה קדִש רוהַ) dwells among Israel, guides it and governs it through its representatives, inspired Moses and the seventy elders, acted in Joshua as the spirit of wisdom, inspired judges as the spirit of war and strength, descended on kings and rested on them, dwelt in the prophets 200 . The relationship of the Spirit of Jehovah to the Jewish people is so close that the Jews could “grief His holy Spirit” 201. Along with the single Spirit of Jehovah, there are various “serving” spirits that submit to Him 202 . Likewise, by the Word of Jehovah (יהוֹחָ דבַר) the heavens and the earth were created 203, but mainly it acts in the prophets. The spoken word of God is not only real power 204 both in nature and in prophecy, since the utterance of prophecy already marks the beginning of its fulfillment, but in the history of God's chosen people it acquires a certain specific content, a determined form - in the decrees of Moses and kings and in the speeches of the prophets 205. Finally, the wisdom (חָכִמָה) of Jehovah is not only the universal, creative and providential wisdom of God, 206 but it is also the wisdom revealed in the history of Israel, in its laws and statutes. However, we can only cite later evidence. So according to the book. I. s. Sire. wisdom "dwelled in Jacob and took possession of Israel" 207, etc. It should be noted that the Angel of the Old Testament is מַלאַך יהוָח Angel of Jehovah and rarely יהוָח Angel of God. Also usually the Spirit of Jehovah, the Word of Jehovah, the wisdom of Jehovah. One can establish between the names אלהִים or אל and יהיָח that the first name, the name of God, denotes the cosmic and world-historical power of God, and this name is also used in the sense of deity, so that other persons - king, judge, angels - can be called elohim. On the contrary, Jehovah is the God of the “covenant”, actually the Old Testament God, this name designates His revelation in the history of the Jewish people, this is His own name, which no one else can be called by. Jehovah is the true Elohim, God, and yet every God’s self-restraint caused by the terms of the covenant is associated with the name of Jehovah, all theophanies, all anthropomorphisms refer to it... Jehovah dwells “among the children of Israel”; during their wanderings, they “travel in tents and tabernacles,” then live in the church, which is “the house of His name” 208; His dwelling is most closely connected with the lid (כפּרֹת) of the ark, in which His revelation was kept, written on two tablets, - where He appeared in a cloud (shekinah) above the lid, between two cherubim. So, in the very image of Jehovah, what is particularly revealed in the images of the Angel of Jehovah, His Spirit, His Word is expressed. Now we move on to the Old Testament servants - priests, kings and prophets, bearers of the Word of Jehovah and His Spirit. Deut. VI, 4. 5. 16 For “us,” the closest answer to this question is ascetic self-mortification and mystical contemplation. But this path was completely unfamiliar and incomprehensible to the Jews. Their religious thinking was directed on a completely different plane. Life XII, XV, XVII, XXII; Ref. XIX, XXIV, XXXIV. Wed. Life XXVI, 28 units. XXXI. 44 words Ref. IX, 16; Number XIV, 21. Ref. XIX, 6; Lion. XI, 44 units. XIX. 2; Number XV, 40. Lion. XX, 8; XXII, 9. 16. 32. Ref. XXIII, 32; XXXIV, 11 next. Lion. XVIII, 1 next. XX, 24. 26. Ref. XIX, 5. 6; XXIII, 22 ff. Lion. XXVI, 4 ff. Life XV, 6. – The obedience and faith of a person corresponds to the mercy and faithfulness of God 2 Sam. II, 6. The main Old Testament name for sin is חֵטִא, verb. חָטָא . The meaning of this word is clear from 2 Kings. XVIII, 14: King Hezekiah, having violated his agreement with the king of Assyria, sent to tell him: I have deferred, fallen from the agreement, violated it (Russian translation: I am guilty), whatever you impose on me, I will bring. – In this case, the word is used in a legal sense. When applied to the divine-human contract, it means sin itself, as a violation of the covenant with God, as disloyalty to him in general and in particular, as a violation of His statutes, His law. “They,” says Jehovah about the Jews, “like Adam (or: humanly כאָדָם) broke the covenant and betrayed Me” (Oc. VI, 7): this is the typical sin of the Old Testament people. For the meaning of the word it is noteworthy that Number. XXII, 34 - “Balaam said to the Angel of Jehovah: I have sinned, for I did not know that you were standing against me on the road,” where resistance to God is called sin, which is also denoted by the word פּשַׁע. To the Court. XX, 16 חָטָא is used about an arrow that does not hit the target, which gives grounds to understand sin as a person’s failure to comply with his religious calling. This concept is primarily a religious, not a moral concept. A completely unique measure of religious fidelity does not coincide with our moral concepts, for example. Life XXII, Court. XI, 34 ff. 2 Sam. XXIV. The particular content of the concepts of sin and righteousness is given by ritual rules, which also do not have a strictly moral character, and by folk customs and mores, which will be discussed below. The actual moral content of the concept of sin and righteousness was introduced only by the prophets. Lion. XXVI; Deut. XXVIII. Lion. XXVI; Deut. XXVIII; Court. II, 14.20; III, 8. 12; IV, 2; VI, 1; X, 7. 17. Lion. XXVI, 42 – 45; 2 Kings XXIII, 3; Jer. XXXI, 31 next. Number X, 35; Court. V, 31; 1 Samuel XXX, 26. Numbers XXI, 14; 1 Samuel XVII, 47; XVIII, 17; XXV, 28. Wed. Number X, 35; Ref. XII, 41. Court. V, 23 Wed. VII, 18.20. Is. LII, 5; Joel. II, 17. Except Deut. XXX, 15 – 20 see also IV, 1; VIII, 1; XI, 9; Ref. XX, 12 and many more. etc. Deut. XXXIII, 28; Number XXIII, 9. Ref. IV, 22, Deut. XIV, 1; XXXII, 6.10 Deut. XXXIII, 26; Is. XIX, 1. Life VI, 6, 2 Sam. XXII, 19.20; 2 Kings XXIII, 26 ff. Ion. IV, 11 and many more. etc. Life XX, 3. 18. Cp. XXVI, 7. Ref. III, 22; XI, 2, although see Gen. XV, 14. Although see Gen. XV, 16; Deut. IX, 5. Vyt XXV, 23; Rom. IX, 11, 12. Ref. XX, 5 6; Deut. VI, 9. 10. 2 Sam. VII, 18. 19. Wed. 3. Tsar. IX, 12 ff. 32 words Also cf. Life XXI, 13. Even for a foreign people, having Jehovah's favorite among them can be beneficial. Life XVIII; XIX, 21, XXX, 27, XXXIX, 2 words. etc. Ref. XXXII, 33, Num. XVI, 47. 48. Wed. Number XXV, 13, Jer. XV, 1. Court. XIX, 30, 2 Sam. XIII, 12, XX, 18 ff. (LXX). Wed. Life XX, 9, XXIX, 26, XXXIV, 7. Life XXXV III, 8 – 10, Ex. IV, 24 – 26. Court. IX, 57, 1 Sam. XXV, 39 Wed. 2 Sam. XVIII, 31, XXI. This includes the later ethics of worldly wisdom, which rebels, for natural reasons, against mocking wine and violent live (Prov. XX, 1), against quarrels (III, 30, XX, 3), wickedness (IV, 24, VI, 12.14), laziness (XX 4), pride (XI, 2, XIII, 10, XVI, 5 18, XXI, 4), fornication (XXII, 14.1, commercial deception (XI, 1, XX, 10. 23), usury (XI, 26), - and requiring “love that covers all sins” (X, 12), respect for parents (XIX, 26, XX, 20), mercy (XIV, 21), care even for livestock (XII, 10), patience and meekness (XIV, 29. 30), forbearance and non-anger (XIX, 11), etc. 1 Sam. XXV, 28, 2 Kings XII, 13. Life XII, 11 – 13, XX. 2 – 11, XXVI, 7, XXVII, 1 – 29, XXX, 37 – 43, XXXI, 36, XXXIV, 1 Sam. XXV, 38, XXVII, 9 ff. XXVIII, 2; XXIX, 8 ff. 2 Sam. VIII, 12, XII, 31, XVI, 8, 1 Kings. II, etc. Ref. XXXIII, 2. 3, XXXII, 34, XIV, 15, XXIII, 20, Num. XX, 16. Ref. XIII, 11. 21. 24 ff. In the book of Deuteronomy the name of the Angel of Jehovah is also found. Is. XIII, 19, XLIV, 26, Hagg. 1.13, May. II, 7, III, 1, but plural. also Gen. XIX, 1 ff. Wed. XXVIII, 12, XXXII, 2. Life I, 2, Ps. XXXII, 6. CIII, 29. 30. Number XI, 13.25.29; XXVII, 18; Deut. XXXIV, 9, Judgment VI, 34, XI, 29, XIII, 25, XIV, 6. 19, XV, 14, 1 Sam. X, 6, XVI, 13, Agg. II, 5, Isa. LXIII, 11 – 14, Ps. L, 13, CXLII, 10, etc. Is. LXIII, 10 Wed. Life VI, 3. See above. Also Isa XI. Wed. Heb. I, 14. Ps. XXXII, 9, Isa. LV, 10. 11. Proverbs III, 19. 20, VIII, 22 ff. Job. XXVIII, 12 ff. 1. p. Sire. XXIV, 9. Also Prov. VIII. Ref. XXIX, 45. 46, 2 Sam. VII, 5 – 13. You might be interested in: