Commentary on the book of Exodus

“Interpretation of the Book of Exodus” (72 questions) is part of the essay “Questions on the Octateuch”, which is bl. Theodoret of Cyrus dedicated it to his “beloved son Hypatius,” the chorebishop. The work was written after 453 and is compiled in the form of questions and answers. Basically, only difficult passages of Scripture are explained. According to the blessed Theodoret, the entire Old Testament is imbued with the anticipation of the coming of the Savior, His expectation and prediction about Him. For example, the Old Testament Passover is an image of the suffering and death of the true Lamb of God - Christ (Question 24). One of the images of the burning bush is that the Son of God, “having become man and inhabiting a virgin’s womb, will keep virginity intact” (Question 6). All the Old Testament decrees were given to prepare the Jews to receive the Savior: they “signify our sacraments in divination” (Question 24). Contents Question 1. How should we understand what was said: there were many (Ex. 1:7)? Question 2. What does it mean when it is said: “I still fear the women of God, having made dwellings for themselves” (Ex. 1:21)? Question 3. How did Pharaoh’s daughter know that the baby was Jewish (Ex. 2:5)? Question 4: Why did Moses marry a foreign woman (Ex. 2:21)? Question 5. Do others say that an angel appeared to Moses in the bush? Question 6. What is represented by the bush burning and not being consumed (Ex. 3:2)? Question 7. Why was Moses commanded to wear his boots (Ex. 3:5)? Question 8. Why did God, foreseeing Pharaoh's disobedience, not punish him first? Question 9. Why did God give the first sign of the transformation of the rod into the serpent (Ex. 4:3)? Question 10: What does leprosy of the hand mean (Ex. 4:6)? Question 11. Why did God, having used Moses for service, make everyone thin-voiced and tongue-tied (Ex. 4:10)? Question 12. How should we understand what is said: I will harden Pharaoh’s heart (Ex. 4:21)? Question 13. Why did God allow the people to endure this? Question 14. Why did the angel want to kill Moses (Ex. 4:24)? Question 15. What does it mean when it is said: The Lord has not revealed my name to them (Ex. 6:3)? Question 16. Why did Moses make known to us not only the father, but also the brother of Aaron's wife (Ex. 6:23)? Question 17: How did Moses become Aaron's God? Question 18. Why did God allow the Magi to do the same thing that Moses did? Question 19. Why did the first plague consist of turning water into blood? Question 20. If all the water was turned into blood, then how did the Egyptian magicians do the same with their magic (Ex. 7:22)? Question 21. Why, intending to rain hail, did he command them to gather the livestock into houses (Ex. 9:19)? Question 22: Why did God put the firstborn of Egypt to death? Question 23. Others find it reprehensible that God commanded the Jews to ask the Egyptians for gold and silver vessels and clothing and to rob the Egyptians (Exodus 3:22; Exodus 12:35–36). Question 24: Why did God command the fleeing Israelites to celebrate the Passover festival? Question 25. Others say that the sea was divided into twelve sections and each tribe crossed separately, but they believe that blessed David expressed this when he said: he who divided the Red Sea into divisions (Ps. 136:13). Question 26. What was the tree that sweetened the waters at Marah (Ex. 15:25)? Question 27. How should we understand what the apostle said: all in Moses were baptized in the cloud and in the sea; and everything is also spiritually poisonous; and all the same spiritual beer is drunk, drinking from the spiritual stone that follows; is the stone Christ (1 Cor. 10:2–4)? Question 28. Why is the stone called Christ? Question 29. Why did the prophet call manna the bread of angels (Ps. 77:25)? Question 30. Why is it called manna? Question 31: Why did the manna left over until another day spoil? Question 32: Why did God not provide manna on the Sabbath days? Question 33. What weapons did the Israelites use when fighting Amalek? Question 34. Why, when Moses lifted up his hand, Israel prevailed, but the food sank, was he overcome (Ex. 17:11)? Question 35. What does it mean: you will be a chosen people of all nations; Is the whole earth mine (Ex. 19:5)? Question 36: Why were the Israelites, when they passed the law, commanded not only to cleanse themselves, but also to wash their clothes (Ex. 19:10)? Question 37. How can we understand what is said: let you not be gods except Me (Ex. 20:3)? Question 38: What is the difference between an image and a likeness (Ex. 20:4)? Question 39. What does it mean when it is said: God is jealous (Ex. 20:5)? Question 40. Is justice served when children are punished for their fathers (Ex. 20:5)? Question 41. What does it mean when it is said: Thou shalt not take the name of the Lord thy God in vain (Ex. 20:7)? Question 42: Why did God honor the Sabbath with rest from work? Question 43. Why didn’t he decide to do this on another day? Question 44. What does this mean: if you make an altar of stones, do not build them hewn; For if you put your flogging on them, they will be defiled (Ex. 20:25)? Question 45. Why did God command the Jewish slave, who did not want to accept freedom, to turn his ear (Ex. 21:6)? Question 46. Why is it added and let it work forever (Ex. 21:6), when human life is limited? Question 47: Why is the one who commits involuntary murder commanded to flee (Ex. 21:13)? Question 48. What does it mean that a child is pictured (Ex. 21:23)? Question 49. Why does the gore ox command to be killed (Ex. 21:28)? Question 50. Why is the one who stole a bull ordered to pay five times, and the one who stole a sheep - four times (Ex. 22:1)? Question 51. How should we understand what is said: Do not speak evil of the gods (Ex. 22:28)? Question 52: Why is it forbidden to eat the meat of an animal caught by a beast (Ex. 22:31)? Question 53. What does it mean when it is said: Thou shalt not appear before the Lord God empty (Ex. 23:15)? Question 54. What are these holidays - the festival of the harvest of the firstborn and the festival of the end of the summer (Ex. 23:16)? Question 55. What does it mean when it is said: Thou shalt not eat the blood of My sacrifice with leaven (Ex. 23:18)? Question 56. How should we understand what was said: let not the lamb be boiled by its mother (Ex. 23:19)? Question 57. How should we understand what is said: I will fulfill the number of your years (Ex. 23:26)? Question 58. What does it mean when it is said: I will send hornets before you (Exodus 23:28)? Question 59. Why did God, having promised to give the Israelites the land to the Euphrates River (Ex. 23:31), did not fulfill this promise? Question 60: Why did God command the construction of the tabernacle? Question 61. Why did the priests lay their hands on the sacrifice in this way (Ex. 29:10)? Question 62. What does it mean when it is said: “In the aroma of the fragrance, the offering is to the Lord” (Ex. 29:25)? Question 63: Why did the law command the priest to take the right side and breast of every sacrifice made for salvation (Ex. 29:26–28)? Question 64. What is in (Ex. 29:40)? Question 65. Having legitimized the Sabbaths, God said: For there is a sign between Me and the children of Israel throughout your generations (Exodus 31:13). How should this be understood? Question 66: Why did Aaron make a calf for the people? Question 67. How should we understand what was said: and now forsake Me, and being angry with her, I will consume them, and make you into a great tongue (Ex. 32:10)? Question 68: Why did Moses break the tablets (Ex. 32:19)? Question 69. What is the meaning of the covering placed on the face of the lawgiver (Ex. 34:33)? Question 70. Where did they get wood that does not rot (Ex. 35:24)? Question 71. What gift did Bezalel receive from God (Ex. 36:31)? Question 72: Why did God command Moses to erect the tabernacle on the new moon of the first month (Ex. 40:2)? Question 1. How should we understand what is said: “there were many” (Ex. 1:7)? And the children of Israel grew and multiplied, and became many, and became very strong: therefore the land multiplied them. ( Ex. 1:7 ). Moses did not say this to mock the Israelites, as some thought, but he expressed the multitude, that is, they multiplied so much that they seemed to have spilled over the whole land. This is how Akila translated it. The same is revealed from what follows. For it is said: “Multiply their land” (Exod. 1:7), and after a few words: “Because I humbled them, I became very numerous and became very strong” (Exod. 1:12). Question 2. What does it mean when it is said: “And yet the woman feared God, having made for herself dwellings” (Ex. 1:21)? And still I fear the woman of God, having created dwellings for herself. ( Ex. 1:21 ). Pharaoh ordered the extermination of male infants; Out of fear of God, they did not agree to assist in this legalization of infanticide. Therefore, God, rewarding them, gave them an abundance of benefits. Question 3. How did Pharaoh’s daughter know that the baby was Jewish (Ex. 2:5)? Then the daughter of Pharaoh came down to the river, and her slaves passed by the river. And seeing the reliquary in the light, he sent a slave and took it. ( Ex. 2:5 ). This showed circumcision. From this it is clear that the Egyptians at that time were not yet circumcised, but later, in competition with the Jews, they adopted the law of circumcision. Therefore, through the mouth of Jeremiah, the God of all things spoke: “I will visit all who have the circumcision of their flesh: Egypt and the sons of Edom,” etc. (Jer.9:25–26). Question 4. Why did Moses marry a foreign woman (Ex. 2:21)? And Moses dwelt with the man: and Zipporah gave his daughter to Moses as a wife. ( Ex. 2:21 ). He was the image of the Lord Christ, who, having descended in the flesh from the Jews, called the Church of the pagans as his bride. Question 5. Do others say that an angel appeared to Moses in the bush? The very reading of this passage shows who appeared. It is said: “The angel of the Lord appeared to him in a flame of fire from a bush” (Exodus 3:2), and after a few words: “When the Lord came to see him, the Lord called him out of the bush” (Exodus 3:4), and after a few more: “he said to him: I am the God of Abraham and the God of Isaac and the God of Jacob” (Exodus 3:6); and after this it was added: “Moses averted his face; To look reverently before God” (ibid.); and to this is added: “I saw the bitterness of My people who were in Egypt, and heard their cry” (Ex. 3:7), etc., and again: “I am He. This is what the son of Israel said: “He has sent me to you” (Ex. 3:14). And this whole place shows that the one who appeared is God. But Moses called Him an angel and thereby lets us know that the one who appeared is not God the Father (for whose angel will the Father be?), but the Only Begotten Son, the Angel of the Great Council, who spoke to the sacred disciples: “All things that I heard from My Father, I told you” (John 15:15). But Moses, as he gave the name of the angel, not thereby meaning anything official, but pointing to the face of the Only Begotten, so again proclaims His nature and power, saying that He Himself said: “I am He and I am the God of Abraham and the God of Isaac and the God of Jacob; this is My name eternal and the memorial of generations” (Ex. 3:14–15). And this depicts the Divine essence and shows eternity and infinity. Question 6. What is represented by the bush burning and not being consumed (Ex. 3:2)? An angel of the Lord appeared to him in a flame of fire from a bush: and he saw that the bush was burning with fire, but the bush was not burned up. ( Ex. 3:2 ). God's power and God's love for mankind are proclaimed, because the unquenchable fire did not destroy the dry bush. But I think this also depicted something else, namely, that Israel, against whom the Egyptians are plotting, will not be destroyed, but will defeat its enemies, and also that the Only Begotten, having become man and inhabiting a virgin’s womb, will preserve virginity inviolable. Others say that God appeared in a bush, and not in another plant, because it is impossible to torture God from a bush. For, probably, the Jews would have dared to do this if God had appeared in another plant. Question 7. Why was Moses commanded to take off his boots (Ex. 3:5)? He said: do not come near this: take the boots from your feet: for the place where you are standing is holy ground. ( Ex. 3:5 ). Others say: in order for him to reject from himself the cares of life associated with mortal life, because the leather of his boots is dead. Others say: so that he would sanctify the earth with his bare feet. But I accept neither one nor the other; firstly, because Moses had not yet been ordained either as a bishop or as a prophet; and then because God has already sanctified the place and called it holy, it is in vain, I believe, to assert that Moses sanctified it with his feet. And therefore I think that this means the following: firstly, God makes Moses himself reverent with this word, so that he listens with fear to what is commanded, and then gives a preliminary lesson on how the priests should serve in the tabernacle. For they also performed sacred services and sacrifices with bare feet. Question 8. Why did God, foreseeing Pharaoh's disobedience, not punish him first? What God foresaw, He made it possible to see, for He says: “We know that Pharaoh the king of Egypt will not let you go unless with a strong hand; and I stretched out my hand and struck the Egyptians” (Ex. 3:19–20). However, being good and philanthropic, he does not deign to punish based on foreknowledge alone, but waits for the end of the matter and shows everyone the justice of the punishment. On the other hand, it was much fairer to reveal the anger and deceit of Pharaoh than to establish the idea that God is unmerciful. If He had punished before reproof, He would have seemed both cruel and unjust. But now God’s patience has been proven, and Pharaoh’s wickedness and brutality have been exposed. Question 9. Why did God give the first sign of turning the rod into a serpent (Ex. 4:3)? And he said: throw him to the ground. And he fell to the earth, and the serpent became: and Moses fled from him. ( Ex. 4:3 ). Since Pharaoh, having a rational nature, treated the Jews cruelly and turned the godlike in himself into brutality, God commanded that the rod with which he was punishing him be turned into a serpent, as a denunciation of his brutality and in an image of his malice. For God added this to the curse of the serpent: I will put enmity between you and your wife, etc. (Gen.3:15). Question 10. What does leprosy of the hand mean (Ex. 4:6)? The Lord spoke to him again: put your hand into your bosom. And he put his hand into his bosom, and he took it out of his bosom, and his hand became leprous like snow. (Ex.4:6). The family of Jacob, brought up in piety, entered Egypt, but there they learned wickedness from the Egyptians; Having freed himself from Egyptian slavery, he came to know the God of all. Therefore, by changing his hand, God depicted their leprosy, and then their cleansing. Moreover, the Lord God builds something else. Since he intended to establish a law about lepers and call them unclean (nothing involuntary is unclean; and He introduced these laws, how with the help of God we will explain this, having reached those places of Scripture, thereby arranging something and another), he covered the hand of the legislator with leprosy, teaching those who were taught perfect things that nothing like this is unclean. For the right hand, which performed so many miracles, being at first leprous, later served to manifest Divine signs and transfigure the elements. And by this God admonishes the legislator not to think highly of himself, but to know his own nature, remembering the leprous of his hand. Question 11. Why did God, having used Moses for service, make everyone thin-voiced and tongue-tied (Ex. 4:10)? Moses spoke to the Lord: I pray to You, Lord: I was unkind before yesterday and the third day; below, you began to say to Your servant: I am weak-voiced and tongue-tied. (Exodus 4:10). Because this most importantly showed Divine power. Just as he appointed fishermen, tax collectors, and leather sewers as preachers of truth and teachers of piety, so he put to shame the Egyptian sages with a weak voice and a sluggish tongue. Question 12. How should we understand what is said: “I will harden Pharaoh’s heart” (Ex. 4:21)? The Lord spoke to Moses: I am coming to you and returning to Egypt, behold all the wonders that I have given in your hands, that I may do before Pharaoh: I will harden his heart, and the people will not let him go (Ex. 4:21). It was very easy for God, after the first experience of disobedience, to betray Pharaoh to his final death, but, showing unspeakable patience, he gave him moderate admonitions. And this made his heart stubborn. For, thinking that God was not able to inflict the most severe punishments, he despised light blows, but history teaches that this really was so. For at first, having heard these Divine verbs: “Let My people go, that they may serve Me in the wilderness,” he said with doubt: Who is the Lord, whose voice I will listen to; We do not know the Lord, neither will I let Israel go” (Ex. 5:1–2). Then, after the rod turns into a serpent, the Divine Scripture says, “And Pharaoh’s heart was strengthened, and did not listen to them, as the Lord said to them” (Ex. 7:13); and immediately adds: “And the Lord spoke to Moses: Pharaoh’s heart is heavy, so that he will not let the people go” (Ex. 7:14). And both expressions - “strengthen the heart of Pharaoh” and “make heavy the heart of Pharaoh” - mean freedom of arbitrariness, because the heart becomes heavy, carried away by malice. Blessed David clearly teaches us this: “my iniquities have exceeded my head, for a heavy burden weighs me down” (Ps. 37:5). And Zechariah saw the iniquity that carried in the mouth the talent of the tin men (Zechariah 5:8). About the heart, which is driven by extreme recklessness, it is said that it has strengthened itself as opposing the Lord God and arrogantly dreaming of overcoming His power, because a pious heart submits according to the prophetic instruction, which says: “Obey the Lord and pray to Him” (Ps. 37:7), but the stubborn heart, as if made of stone, is hardened. Why did the God of all, through the prophet Ezekiel, speak about the Jews: “and I will pluck out of them the heart of stone” (Ezek. 11:19). That is why blessed Moses, singing a song of victory over Pharaoh and the Egyptians, said: “I am mired in the depths like a stone” (Exodus 15:5), and again: “I am mired like tin in greener waters” (Exodus 15:10). Because their hearts were so heavy, they “sank like tin.” And since they became hardened, they “sank into the depths like a stone.” But that stubbornness and hardening of the heart come from ourselves, the divine apostle is a witness to this, who says: “I do not know how the goodness of God leads you to repentance; But because of your cruelty and unrepentant heart, you store up for yourself wrath on the day of wrath and revelation and the righteous judgment of God, who will reward everyone according to his deeds” (Rom. 2:4-6). Moreover, one should not lose sight of the fact that if Pharaoh had been evil by nature, he would not have changed his disposition. And now we see that admonition softens him, but long-suffering hardens him. Encouraged by the execution, he asks the legislator, saying: “Pray for me” (Exodus 8:8), and also: “The Lord is righteous, and even my people are wicked” (Exodus 9:27). But as soon as the execution stops, Pharaoh becomes grave and contradicts Divine commands. Upon the guidance of dog flies, he commands to make a sacrifice to God in Egypt. When the most divine Moses said that it was impossible to do this for the sake of the Egyptians, because we would sacrifice what they idolized and they would stone us and put us to death, then he agreed that we should go into the desert and make the sacrifice. As soon as the prophet prayed and made sure that the dog flies disappeared, “the people weighed down their hearts at this time, and did not want to let them go” (Ex. 8:32). The same thing happened after the plague on the cattle. For it is said: “When Pharaoh saw that not one of the livestock of the children of Israel died, his heart was heavy with Pharaoh, and did not let the people go” (Ex. 9:7). So in all this he showed freedom of arbitrariness. And Moses, having told how purulent scabs were brought upon the Egyptians, how this disease visited the Magi and “it was not possible for the magi to stand before Moses for the sake of scabs” (Ex. 9:11), because they were ashamed to appear in scabs, unable to help themselves, adds: “The Lord hardened the heart of Pharaoh, and did not listen to them, as the Lord commanded Moses” (Ex. 9:12). And soon afterwards God said to Pharaoh himself: “For this reason you have been spared, that I may show My strength in you, and that My name may be preached throughout all the earth” (Ex. 9:16). And then, a little lower, the following is said: “When Pharaoh saw that the rain and hail and thunder had ceased, Pharaoh made him sin, and made his heart heavy and heavy with his servants; And Pharaoh’s heart was hardened, and did not let the children of Israel go, as the Lord spoke to Moses” (Ex. 9:34-35). The words “like a verb” show God’s foreknowledge; they seem to express: “all this was not unknown to the God of all, but at the very beginning He predicted it.” Nevertheless, Moses described this in the intention of showing that Pharaoh was not evil by nature and that it was not the Lord God who made his will cruel and stubborn. For whoever inclines first to one thing, then to the other, shows in himself freedom of will. But let’s resolve the confusion with some similarity. The sun, through the action of heat, turns the wax into liquid, and dries the dirt, and the former softens, and the latter makes it hard. Therefore, just as the sun, by one and the same action, produces the opposite, so in the long-suffering of the God of all, some reap benefits, others harm, some are softened, while others are hardened. The Lord expressed this in the Holy Gospel. For he says: “I came into this world for judgment, that those who do not see may see, and those who see will be blind” (John 9:39). But this does not announce the purpose of the Lord’s coming, He did not come to make those who see blind, but, on the contrary, the event itself is shown. “For He desires that all men should be saved and come into the understanding of truth” (1 Tim. 2:4). But since human nature has freedom, those who believed received salvation, and those who did not believe became the culprits of Gehenna for themselves. Thus, Judas, who saw, because he was an apostle, subsequently became blind, and the divine Paul, who was at first blind, subsequently received his sight. Thus, at the coming of the Savior, many of the Jews were blinded, and the pagans received their sight. But because others would not believe, it was not necessary for the dispensation of our Savior according to the flesh not to be completed. For this would deprive the universe of salvation. Thus, the most divine Simeon said: “Behold, this One is destined for the fall and for the rising of many in Israel, and is a sign that can be contradicted” (Luke 2:34). But you also need to know that God has made real life a field for people, so that those who struggle in it will discover their own intentions. In the future life, having carried out righteous judgment, he will crown some, as victorious ascetics, and punish others, as those who have become doers of sin. But since not everyone believes in a future life, God of all people is very wise and punishes some in the present life, namely those who lived viciously, and also glorifies others, who were most concerned about piety. Therefore, the divine Paul called some vessels of wrath, and others vessels of mercy (Rom. 9:22-23), because the Lord God through some allows Himself to be seen truthfully punishing, and through others granting all care and providence to the ascetics of virtue. You can also see that physical doctors use sections and cauterizations, extract and bring out hidden mucus, which produces a serious illness, and make secret damage obvious. So God reveals all evil thoughts with punishments. He also said this to Israel in Deuteronomy: “And remember all the way through which the Lord your God spent you forty years in the desert, so that he might embitter you and tempt you, and they would understand in your heart whether you kept His commandments or not. And embitter you, and starve you to death,” and so on. ( Deut. 8:2–3 ). And, again, just as doctors, in the presence of many, perform sections on the terminally ill, not so much giving them help (they know about their illness that it is incurable), but showing students the method of treatment, so God subjected Pharaoh, who showed the most cruel and brutal character, to all kinds of executions, thereby teaching all people in general that He Himself rules over creation, justly avenges the offended and strictly punishes those who offend. He said this to Pharaoh himself: “For this reason you have been spared, that I may show My strength in you, and that My name may be preached throughout all the earth” (Ex. 9:16). And that the memory of what happened to Pharaoh spread everywhere, Rahab the harlot witnessed this, saying to the spies: “Your fear and trembling will attack us; I have heard that the Lord your God has dried up the Red Sea before you” (Joshua 2:9–10). The Philistines also testify, who, seeing the ark from afar, cried out: “Woe to us, this is the God who defeated Egypt” (1 Samuel 4:8). Question 13. Why did God allow the people to endure this? So that, having suffered so much, they would hate not only the Egyptians, but also their gods; in short, so that, having received the command to go out, they obey. For, if even after all this they remembered the luxury in Egypt and repeatedly attempted to return, who would have convinced them to leave Egypt if they had not suffered troubles from the Egyptians? Question 14. Why did the angel want to kill Moses (Ex. 4:24)? When he was on his way to the camp, an angel of the Lord caught him and sought to kill him. (Exodus 4:24). Moses' wife believed that because one of her sons was not circumcised according to Jewish law, she immediately circumcised him. But, according to others, because, sent to free his fellow tribesmen, he took his wife as his companion. It should also be noted that Moses, having been forced to take a wife to assure his father-in-law that he would not despise her and would not prefer another to her, did not thereby show disdain for fulfilling the Divine command; why, taking the angel’s threat as an excuse, he immediately ordered his wife to return to her family. And history shows that this is true. For after leaving Egypt, when they crossed the Red Sea and approached Mount Sinai, Moses’ father-in-law and his wife came to Moses. The story says this: “Jethro, Moses’ father-in-law, sang to Zipporah Moses’ wife after she was released, and to her two sons, and came to Moses in the wilderness” (Ex. 18:2-3, 5). However, the angel, suggesting something else, showed a naked sword. Because the great Moses was afraid of Pharaoh and more than once revealed this fear, saying: “Who am I, let me go to Pharaoh the king of Egypt” (Exod. 3:11) or: “Choose another mighty one after him” (Ex. 4:13), and also: “I am slow-witted and tongue-tied” (Exod. 4:10), then the angel threatens him with punishment, driving out fear with fear, lesser fear with greater fear, and as if saying so by drawing a sword: “If you were afraid of Pharaoh, then fear yourself more than me, who can invisibly strike you a blow.” Question 15. What does it mean when it is said: “The Lord has not revealed my name to them” (Ex. 6:3)? And His God appeared to Abraham, and to Isaac, and to Jacob, and the Lord did not show my name to them (Ex. 6:3). Moses announces what honor and what favor God has vouchsafed to him. That name, which he did not reveal to the patriarchs, he made known to him, because he said to him: “I am this” (Ex. 3:14). The Jews call His name ineffable. For it is forbidden to pronounce it with the lips, but it is written in four letters, which is why they call it four-letter. It was also inscribed on a golden shield, which was tied to a headband and placed on the bishop’s forehead. The Samaritans pronounce it to Jave, and the Jews to Aia. Question 16. Why did Moses make known to us not only the father, but also the brother of Aaron's wife (Ex. 6:23)? Aaron took Elizabeth, the daughter of Abinadab, the sister of Nahshon, to be his wife, and begat him Nadab and Abihu, and Eleazar and Ithamar. (Exodus 6:23). Indicates the union of the royal and priestly tribes, because Nahshon is the son of Abinadab, Aminadab is the son of Aram, Aram is the son of Hezrom, Hezrom is the son of Perez, and Perez is the son of Judah. From their kinship came the Lord in the flesh. Therefore, it was not in vain that he pointed out the union of the royal and priestly tribes, but shows that the Lord Christ came from both tribes, becoming in humanity both a King and a Priest. Question 17: How did Moses become Aaron's God? As God gave commands to Moses, so Moses gave orders to Aaron. Why is Aaron called the prophet of Moses? Question 18. Why did God allow the Magi to do the same thing that Moses did? There are those who now live in wickedness who say that Moses performed miracles by magic. Therefore, God gave the Magi to perform certain signs to show the difference. For they also turned the rods into serpents, but the rod of Moses devoured their rods. And they turned the water into blood, but were unable to return the water to its original nature. They also exterminated the toads, but they could not free the Egyptian houses from them. God gave the power to the Magi to punish the Egyptians, but did not give the power to stop the executions. Since the king of Egypt, executed by God, was not content with the blows sent down from God, but also commanded the Magi to increase the execution, God executed him through the Magi, as if saying: “Since it is pleasant for you to bear executions, then through My servants I admonish you, and through yours I punish you.” But, seeing that he was becoming more embittered, he forbade the magicians to act. And, having killed a large animal - a toad, they were not able to kill the smallest one - a scrip, but called this execution the finger of God. The Lord also placed purulent scabs on the bodies of the Magi, so that both they and their foolish king would know that not only could they not stop the executions sent down from God, but that they themselves, along with others, were suffering punishment. Therefore, it is shameless to say that Moses performed miracles by sorcery, when the Magi themselves cried out that these were signs of Divine power. For if what Moses did was a ghost, then they should have produced a ghost and exposed a craftsman like them, but now they resolutely cry out: “This is the finger of God” (Ex. 8:19). Question 19. Why did the first plague consist of turning water into blood? Firstly, because the Egyptians thought highly of the river and, as a substitute for clouds, called it god. Then also for the Jewish infants thrown into it, because, transmuted into blood, she was accused of complete infanticide. That is why the waters boiled and became frogs as a reward for the children drowned in them. For children, crawling, are somewhat like toads: being not yet able to stand on their own legs, they help the weakness of their legs with their hands. “The earth stinks” from frogs (Ex. 8:14) because the scabs of the Egyptians stinked and rotted from excessive wickedness. Question 20. If all the water was turned into blood, then how did “the Egyptian magicians do the same thing with their magic” (Ex. 7:22)? And the magicians of Egypt did the same with their sorceries: and Pharaoh’s heart was hardened, and did not listen to them, as the Lord had spoken. ( Ex. 7:22 ). The sea was close to them, and only drinkable water was transfused into the blood. Therefore, they could bring sea water to the royal house and give it the color of blood. Obviously, God allowed them to act for the reasons we said. Meanwhile, this should also be noted: he brought out toads from waters, scnips from dust, and dog flies from which he wanted the Egyptians to know that it is easy for God to produce whatever he wants without land or water. That is why he predicts executions, so that they would not imagine that these things happened by chance, but would recognize them as executions sent down from God. Question 21. Why, intending to rain hail, did he command them to gather the livestock into houses (Ex. 9:19)? Now you are trying to gather your cattle, and the trees are in the fields: if all men and animals, even the trees are found in the fields and do not enter the house, the hail falls on them and they die. (Ex.9:19). The Lord, who loves mankind, dissolves punishment with mercy. Moreover, He knew that some were worthy of mercy. The Divine Scripture also teaches this, for it says: “Whoever feared the word of the Lord from Pharaoh’s servants gathered their livestock into houses; But if you do not pay heed to the word of the Lord, leave the cattle in the fields” (Ex. 9:20–21). He brought hail and thunder upon them, showing that He is the Lord of all the elements. Because the Egyptians and Hellenes thought that some gods were heavenly, and some were earthly, and some were underground, and some ruled on earth, others on the sea, some had power on the mountains, others on the plains, which is why the Syrians said: “The God of the mountains is the God of Israel, and not the God of the valleys” (1 Kings 20:28), so God of necessity admonished everyone. signs not only on the river and on the earth, but also in the air and in the sea, and sent down lightning from heaven on them, teaching that He is the Creator and Ruler of all things. Blessed Moses said this to Pharaoh: “Let you hang it, for the land is the Lord’s, both you and your servants” (Ex. 9:29–30). Question 22: Why did God put the firstborn of Egypt to death? Since Pharaoh extremely cruelly enslaved the firstborn of God, Israel, which the Lord God Himself said: “My son is the firstborn Israel” (Ex. 4:22), he very rightly put to death the firstborn of Egypt. You should know that the firstborn also has brothers. For the firstborn, or firstborn, is the first of many. Therefore, let Israel know that although they are called the first people of God, the pagans who believed not only received salvation, but also took advantage of the right of birthright. For it is said: “And men will outdo men, and the greater will do the work of the lesser” (Gen. 25:23). Question 23. Others find it reprehensible that God commanded the Jews to ask the Egyptians for gold and silver vessels and clothing and to rob the Egyptians (Ex. 3:22, 12:35-36). But let the wife ask from her neighbors and her friends vessels of silver and gold and vestments: and adorn your sons and your daughters, and rob the Egyptians. ( Ex. 3:22 ). And the children of Israel did as Moses commanded them: and they asked from the Egyptians vessels of silver and gold, and vestments: and the Lord gave grace to his people before the Egyptians: and gave them, and gave them to the Egyptians. ( Exodus 12:35–36 ). The Israeli people lived in Egypt for a long time, making plinths, erecting walls, building cities. Therefore, the Lord God was pleased that they should take payment for their work, which is why he commanded them to do so. And let no one consider it unfair that Pharaoh offended the Israelites, and the reward was collected from the Egyptians. For they also participated in the offense, imitating the king in cruelty. Question 24: Why did God command the fleeing Israelites to celebrate the Passover festival? It pleased Him that the memory of salvation be preserved forever. Therefore, legitimizing this, he said: “If your son asks you, saying: What is the Passover?, Say: On this day the Lord God brought our fathers out of the land of Egypt and saved our firstborn, when the Destroyer struck down the firstborn of Egypt.” Therefore, those celebrating this holiday are commanded to have the appearance of those preparing to set out on a journey. It is said: “Let your loins be girded, and your boots on your feet, and your staffs in your hands, and eat it with care: the Passover is the Lord’s” (Ex. 12:11). Philo translated the word Easter as “farewell”, and Joseph - “passing” and Symmachus - “passing”, while Theodotion retained the Hebrew word “facek” itself. And this name among the Jews means “shepherding the firstborn.” For the axis commanded to take a brush of hyssop and, having soaked the slain lamb in the blood, anoint the rootstocks and pragues, so that the Destroyer, when he comes to smite the firstborn of Egypt, seeing the blood, will pass by the houses of the Jews (Ex. 12:5-12). And this was commanded not because the incorporeal nature had a need for such signs, but because the Israelites were supposed to learn from this sign God’s care and for us, who sacrificed the spotless Lamb, to know the pre-written image. Therefore, he commands them to take not only lambs from sheep, but also young goats from goats, not in order to slaughter both of them together, but so that whoever has a sheep should slaughter it, and whoever does not have a sheep should slaughter a young goat. He commanded that it be taken on the tenth day of the first month in order to prepare it before the holiday, and that it be sacrificed on the fourteenth day in the evening. For that evening the Lord Christ was betrayed to the Jews. He also decided to eat it with bitter herbs in memory of a very sad life and the most painful slavery in Egypt. And unleavened bread indicates not only the urgency of the journey and the hasty preparation of food, but also that one should not take with it traces of the Egyptian way of life. This is how the Lord explained this in the Gospel, saying: “Beware of the leaven of the scribes and Pharisees” (Matthew 16:6). God commanded that a sufficient number of people should sacrifice the Passover together to eat the lamb, thereby teaching them brotherly love and mercy towards the poor. Therefore, he gives the command to burn the remaining meat and not save it until the next day, forcing him to invite those in need to fellowship on the holiday. Nevertheless, this is a divinatory sign of our sacraments, because with the Blood of our Lamb we anoint not only the prague, but also the two rootstocks, in the visible cleansing and sanctifying the tongue and mouth, and in the mental, instead of the prague, the rational one, and instead of the two rootstocks, the irritable and concupiscible in the soul. It is also fitting for us to eat “not harshly, below boiled, but baked by fire” (Ex. 12:9), because we do not only pay attention to the letter, but seek the meaning, and do not introduce human concepts into Divine words, for which Isaiah accused some as mixing wine with water (Is. 1:22), but we use Divine fire only by the grace of the All-Holy Spirit. And we understand the commandment not to leave anything from meat until the next day this way: the future life has no need for significant instructions, because in it we will see reality itself. The bones of the lamb are broken by those who poorly understand the Divine words and attempt to add them to their own wickedness. And the permission to take not only from sheep, but also from goats, again proclaims God’s love for mankind, because the Lord Christ endured saving suffering not only for the righteous, but also for sinners. He Himself taught us to understand this, because He likened the host of saints to lambs, and the congregation of sinners to goats. And the law commands that a goat be offered for sin. 1 And the Master commanded us to have our loins girded, our feet to be shod, and our lamps to be lit, and to be like slaves who wait for the master. But the Jews accepted this image as being liberated from the Egyptians and being brought into the land of Canaan, and we accept it as being transported from here to another life. Therefore, the divine Paul gives us advice, crying out: “Purify the old kvass, so that you may become a new mixture, just as you are unleavened.” And he adds: “for our Passover was devoured for us by Christ.” And then he continues: “Let us also celebrate, not with the leaven of wickedness, nor with the leaven of malice and wickedness, but with the leaven of purity and truth” (1 Cor. 5:7-8). From ancient times, the God of all people foretold the salvation of the pagans, because He also commanded strangers to partake of the Passover. He called the stranger a foreigner - (Exodus 12:19) and gave him equal rights with His own, for he says: “As a native will be among you” (Lev.19:34). And “let this be carried out in one house” (Ex. 12:46) is preserved by the faithful, partaking of the Divine Mysteries in the one Church of God, and abhorring heretical gatherings. The Lord God legitimized the Israelites to bring firstborn oxen and sheep, reminding them of the salvation of their firstborn. For He Himself did not need the sacrifices, but He provided for their benefit. The law itself makes this clear: if your son asks you: “What is this? and you said to him: For with a mighty hand the Lord brought us out of the land of Egypt, from the house of work, when Pharaoh was hardened to let us go, the Lord slew every firstborn in the land of Egypt, from the firstborn of man to the firstborn of beast; For this reason, I offer as a sacrifice everything that opens a lie, a man's sex to the Lord, and I will redeem every firstborn of my sons; and it will be a sign on your hand, and your hair will not be shaken; For with a mighty hand the Lord brought you out of Egypt” (Ex. 13:14–16). So, all this was established not as necessary for God, but as useful for the people. Question 25. Others say that the sea was divided into twelve sections and each tribe crossed separately, but they believe that blessed David expressed this when he said: “who divided the Red Sea into divisions” (Ps. 136:13). To Him who divided the Red Sea into divisions: for His mercy endures forever (Ps. 136:13). And I think that the sea was cut into two parts. The Divine Scripture also teaches this: “the wall of water was on their right hand and the wall on their side” (Ex. 14:22). And the path was wide, proportionate to the multitude passing by. For it is said: “I will guide you in the abyss as in the desert” (Ps. 105:9), and this shows the breadth of the path. However, the first idea does not harm the teaching of piety. Both are the work of God’s miraculous power. But we must follow the truth of Divine Scripture. In the water, the most truthful Judge put Pharaoh and his entire army to death, because in the water he destroyed the children of the Jews. Question 26. What was the tree that sweetened the waters at Marah (Ex. 15:25)? So Moses cried out to the Lord, and the Lord showed him the tree, and put it in the water, and the water was sweetened: there laid down excuses and judgments for him, and there tempted him (Ex. 15:25). It is unnecessary and useless to search for something that is not mentioned. It is enough for us to know that the tree turned bitter water into sweet water. For in this way our salvation is prefigured. The saving tree of the Cross sweetened the bitter sea of ​​paganism. Question 27. How should we understand what the apostle said: “all of Moses were baptized in the cloud and in the sea; and everything is also spiritually poisonous; and all the same spiritual beer is drunk, drinking from the spiritual stone that follows; the stone is Christ” (1 Cor. 10:2-4)? And all of Moses was baptized in the cloud and in the sea: and all of them also consumed spiritual food: and all of them also drank spiritual beer, drinking from the spiritual stone that followed: the stone was Christ. ( 1 Cor. 10:2-4 ). The Old Testament was an image of the New Testament; The law of Moses is the shadow, but grace is the body. So, since the Egyptians persecuted the Jews, having crossed the Red Sea, the Jews freed themselves from the bitter dominion of the Egyptians, the sea symbolizes the font of Baptism, and the cloud symbolizes the Spirit, Moses symbolizes the Savior Christ, the rod is the image of the Cross, Pharaoh the devil, the Egyptians symbolize demons, manna symbolizes Divine Food, and water from the stone symbolizes salvation. Blood. For just as the Jews, after crossing the Red Sea, tasted extraordinary food and wonderful drink, so after saving Baptism we partake of the Divine Mysteries. Question 28. Why is the stone called Christ? As having become the image of the Lord Christ. Likewise, the sea is called baptism, although no one is baptized in it. For the people of Israel passed through it, not having been bathed in water, but, rather, covered with dust. Question 29. Why did the prophet call manna the bread of angels (Ps. 77:25)? The angelic bread was given to people: I sent it to them until they were full. (Ps.77:25). Because during the ministry of angels manna was given. But incorporeal nature has no need for food. Thus, manna was called the bread of heaven (Ps. 77:24), because it descended from above, not from heaven itself, but from the air. So, birds flying through the air are called celestial. Question 30. Why is it called manna? Those who saw it for the first time asked each other: what is this? And this question is “what is this?” - they turned it into the name, because that’s how the word manna is translated. History shows the same thing. For it is said: “When the children of Israel saw it, they said to one another, “What is this?” I don’t know what happened” (Ex. 16:15). Therefore the question became a name. The words: “like flour with honey” (Ex. 16:31) Symmachus translated: “like baked goods with honey.” “Gomorah” (Exodus 16:16) was a Jewish measure; the legislator states that it is “a tenth of three measures byshe” (Exodus 16:36), and Joseph said that it contains three and a half Attic cotyles. Question 31: Why did the manna left over until another day spoil? Because leaving her was against the law. For, teaching the Israelites to live a life free from worries, God promised to provide them with the necessary food every day, but they, not believing, saved some of what they had collected for the next day, which is why what they saved “stinked” (Ex. 16:20). And that this did not happen because of the properties of manna, the Sabbath testifies to this, on which what was collected on the heels was kept unharmed; The same is evidenced by the manna, which was preserved in the ark through many generations. Question 32: Why did God not provide manna on the Sabbath days? Since he decreed by law that some of the Israelites should spend the Sabbath in peace, he himself taught them to keep the commandment. But he did not stop the flow of nature, because on Saturday the sun and moon rise, and also the clouds pour out rain, the winds blow, women and all kinds of dumb people give birth to children. Question 33. What weapons did the Israelites use when fighting Amalek? When the Egyptians drowned, their bodies along with their weapons were thrown ashore. Having taken possession of this, the Israelis used it in battles. Question 34. Why, “when Moses lifted up his hand, Israel prevailed, but the food failed, and he was overcome” (Ex. 17:11)? And when Moses lifted up his hand, he prevailed over Israel; and when he lowered his hand, Amalek prevailed (Ex. 17:11). Raising his hands, he represented the image of Him crucified for us. Therefore, the power of transformed truth was found in the image. For just as Amalek fell when God’s servant raised his hands, so when the Master raised his hands, the horde of the devil scattered. But even in that battle, he hoisted the victorious sign of the same name to our Savior, when, having accepted this name and used the chosen associates in the work (Ex. 17: 9, 16), as the Lord Christ used the holy apostles as servants. Question 35. What does it mean when it is said: “You will be chosen by My people from all nations; Is the whole earth mine” (Ex. 19:5)? And now if you listen to My voice and keep My covenant, you will be My chosen people from all nations: for the whole earth is Mine (Ex. 19:5). I am God, the Creator and Lord of all, and, as the Creator, I provide for everyone; He sanctified you to Himself as a certain chosen people. For he added: “you will be the royal priesthood, the tongue is holy” (Ex. 19:6). Just as he preferred the Levites to the other tribes of Israel and consecrated them to divine priesthood, not out of negligence about the others, but in order through them to have care for others, so he chose the seed of Abraham, Isaac and Jacob, firstly, because from them the Lord Christ had to come in the flesh, and then in order to show His own power in what was done over them, to teach all people the path of knowledge of God. When this was said, “all the people answered and said: Let us do all things that God has spoken, and we will listen” (Ex. 19:8). This people's covenant was likened to a certain signature to an obligation. Why did those who violated what they agreed to be subjected to the oaths of the law, from which the Lord Christ freed those who believed in Him. For it is said: “Christ has redeemed us from the curse of the law, and the curse became against us” (Gal. 3:13). Symmachus translated the word “chosen” with the word “excellent.” Question 36: Why were the Israelites, when they passed the law, commanded not only to cleanse themselves, but also to wash their clothes (Ex. 19:10)? The Lord said to Moses: come down and bear witness to the people and cleanse me this day and morning, and let the garments be scattered (Ex. 19:10). Through the physical, God raises them to the spiritual, instills fear in them and makes them most reverent. For the Israelites concluded from this that it was all the more necessary to cleanse the mind. This is why there are trumpets, and thunderclaps, and darkness, and a storm, and fire on the top of the mountain, and the indescribable smoke emanating from it, so that with all this their stony hearts will be softened. Because, although they saw the executions imposed on the Egyptians, they themselves did not experience the punishment, then God frightens them like children, so that they would not only love Him for unspeakable benefits, but also fear Him because of the punishments. Therefore, about the priests he said: “Let the priests who come to the Lord God be sanctified, lest the Lord destroy them” (Ex. 19:22). Since it was natural for people entrusted with the divine priesthood to become bold, it teaches that those entrusted with the service of God should primarily be above earthly things. Question 37. How can we understand what is said: “You shall not be gods except Me” (Ex. 20:3)? Let there be no blessings for you, except for Men. ( Ex. 20:3 ). Those who confess the one essence of the Trinity preserve the law of this Divine saying, because they do not agree to idolize anything other than the Divine nature, and those infected with the Ariev and Eunomius illness clearly transgress the Divine law when they both confess the Son as God and call him created and alien to the Divine essence. God says: “Let there be no gods for you other than Me”; and they introduce another god. Question 38. What is the difference between an image and a likeness (Ex. 20:4)? Thou shalt not make for yourself an idol or any likeness, such as the tree in the heavens and the tree below on the earth, and the tree in the waters under the earth (Ex. 20:4). An idol has nothing as its basis, and a likeness is a representation and image of something. Since the Hellenes make sculptures of non-existent things: sphinxes, tritons, centaurs, and the Egyptians - Cynoprosopus and Bucephali, then the likenesses of non-existent things are called idols, and images of existing things, such as the sun, moon, stars, people, animals, reptiles and the like - likenesses. He commands neither to worship nor serve them. And he not only prohibits both, but since others sometimes worship out of human fear, although they do not serve in their souls, it shows how wicked both are. Question 39. What does it mean when it is said: “God is jealous” (Ex. 20:5)? Do not bow down to them, nor serve them: For I am the Lord thy God, a jealous God, who giveth away the sins of the father unto the children unto the third and fourth generation of them that hate Me (Ex. 20:5). The law represents the husband, and the people the wife. And this is what the Lord God taught us, speaking through the mouth of Isaiah: “What is the book of repentance for your mother?” (Isa.50:1). And through the mouth of Jeremiah: “As the wife of her partner rejects her husband, so the house of Israel and the house of Judah have rejected me, says the Lord” (Jer. 3:20), and again: “If a man lets his wife go, and goes to another husband, will the food that returns return to him again? will the food be undefiled and that wife not be defiled? But you have committed adultery with many shepherds, and you have returned to Me, says the Lord” (Jer. 3:1). And the apostle says: “As the law has power over man, it lives for all time. For a married wife is bound to her living husband by law; If the husband dies, he will be freed from the law of men. Moreover, she should not be an adulteress, having been ex-husband to another. So you also died under the law by the body of Christ, who was another, raised from the dead” (Rom. 7:1-4). Therefore, God calls Himself a jealous man, using human names, but at the same time frightening and encouraging the Israelites to be chaste. Just as a husband whose wife is careless, admonishing her, says: I am jealous, I cannot see that you are talking with another husband, so the Lord God, wanting to save them from superstition, called Himself not only a jealous person, but also “a consuming fire” (Deut. 4:24). And that such zeal comes from strong love, God Himself made this visible, saying through Ezekiel: “For this my zeal will be taken away from you” (Ezek. 16:42), - i.e. While I loved, I was jealous; Having rejected you, I quenched my jealousy. He also expressed this through another prophet: “I will not sit on your daughters when they commit fornication, or on your brides when they commit adultery” (Hosea 4:14). Therefore, love is expressed through jealousy. Question 40: Is justice observed when children are punished for their fathers (Ex. 20:5)? The Lord God threat has more punishments. And this is not difficult to find out from Divine Scripture. It is said: “Every uncircumcised male who is not circumcised on the 8th day will be destroyed” (Gen. 17:14). But we find that those who were circumcised perished in many ways in the wilderness, but those who remained uncircumcised were made worthy of the promises given to their ancestors, because Jesus circumcised them in Gilgal. Thus, God threatened with final destruction those who had leaven in their houses (Ex. 12:15), but did not punish them according to the threat. Therefore, here too, as those who love children and care about their love for children, he intimidates with threats and says: “Thou shalt give away the sins of the father unto the children unto the third and fourth generation of them that hate Me” (Ex. 20:5). And that it is ungodly to stop attention on one letter, God Himself teaches this, decreeing the contrary by law. For he says: “Let not the sons die for their fathers; and fathers for sons; Let every one die for his own sin” (Deut. 24:16). And through the prophet Ezekiel he says: “What is this parable to you who say: The fathers tasted bitter, but the teeth of their children set the teeth on edge? As I live, says the Lord, even if this parable were to be. The one who wears a face will set his teeth on edge, for all my souls are mine” (Ezek. 18:2-4). The following words have the same meaning. I think that the threat shows even more Divine love for mankind. For it is added “to those who hate Me,” i.e. I am long-suffering toward the fathers who have sinned, and long-suffering toward the sons. But if the grandchildren and great-grandchildren are jealous of the wickedness of their fathers and ancestors, then I will impose punishment. The piety of the ancestors will serve for the salvation of the family for a long time. For he says: “And show mercy in thousands and in darkness to those who love Me and keep My commandments” (Ex. 20:6). But one can also find in history the actual fulfillment of Divine words. For it is said that in the fifth generation the sons of Israel came out of Egypt, but neither their fathers nor their grandfathers were punished for those who served the Egyptian gods in Egypt, but only those who were jealous of the Egyptian wickedness themselves were punished, because after such a good deed and countless miracles they did not abandon their wickedness. And their sons, who loved the Savior God, accepted the forefathers’ promise. And we see the untruthfulness of the promise that was made to the patriarchs. For through Abraham's seed the pagans also received blessings. So, since he knew that the Israelites would worship the calf, he threatened them with punishment in advance. Question 41. What does it mean when it is said: “Thou shalt not take the name of the Lord thy God in vain” (Ex. 20:7)? Thou shalt not take the name of the Lord thy God in vain: for the Lord will not atone for him who takes His name in vain. ( Ex. 20:7 ). According to others, it is forbidden to attach God’s name to vain things, i.e. idols, and according to others, to lie as he swore. But I think that the Divine Law commands not to pronounce God’s Name, except for teaching or in prayer, or for some other necessary need, because some are accustomed, both joking and laughing, to pronounce the venerable Name with their lips without the need. And this, I believe, is forbidden by Divine law. If many are accustomed to saving expensive clothes for holidays, it is all the more right to dedicate God’s name to prayers and teaching. Question 42: Why did God honor the Sabbath with rest from work? He taught these people to love humanity. For he added: “May you and your servant and your female servant, and your ox and your donkey, and all your livestock, and the stranger who sojourns with you, rest in peace” (Ex. 20:10). Question 43. Why didn’t he decide to do this on another day? Someone else can say this about any other day, why he chose this one and not another. However, there is some evidence that is strong enough to convince the hard-heartedness of the Jews, namely the following: the God of all created everything in six days, but on the seventh he did not create anything and honored this day with blessing. For this is what Moses said: “In six days the Lord created heaven and earth, the sea and everything that is in them, and rested the seventh day and sanctified it” (Ex. 20:11). Question 44. What does it mean to say: “If you make an altar of stones, do not build them hewn; For if you put your flogging on them, they will be defiled” (Ex. 20:25)? If you make an altar of stones, do not build them hewn: for if you lay your lashes on them, they will be defiled (Ex. 20:25). I don’t think anyone will argue that they used iron tools to cut the wood for the tabernacle, as well as to work gold, silver and copper. I also believe it is certain that the priests stabbed the victims with knives, skinned them and cut them into pieces. Therefore, the question is why iron did not defile him, but the stones they cut were desecrated. But it is clear that God will arrange one for another. Since the Israelites spent forty years in the desert, constantly wandering and changing places, God forbids the building of altars from dressed stones, so that after they occupied the Promised Land, the inhabitants of neighboring countries would not begin to perform demonic sacrifices on these altars. That is why he decided to build altars either from earth or from native stones, because both are soon destroyed. And that after the creation of the church it was prohibited to make sacrifices in another place, the law itself teaches this. If the law forbade the slaughter of sacrifices outside the church, then it also forbade the building of an altar. So, for example, the great Elijah, being forced to denounce the wicked to offer a sacrifice at Carmel, built an altar of native stones taken according to the number of tribes, and offered a sacrifice on it, so that the built altar would soon collapse and no one else would offer sacrifices in that place. Question 45. Why did God command the Jewish slave, who did not want to accept freedom, to turn his ear (Ex. 21:6)? May his master bring him before the judgment seat of God, and then may he bring him before the door to the ground, and may his master pierce his ear with an awl, and may he work for him forever. ( Ex. 21:6 ). Teaches them to prefer freedom over everything. Therefore, whoever is not attached to her and loves slavery, he is commanded to take on this sign as a shame. Moreover, this sign with the instrument of hearing indicates obedience and the fact that a slave is not allowed to go out the door without the permission of the master. Question 46. Why is “and let him serve forever” (Ex. 21:6) added when human life is limited? From this it is clear that the word age is not always taken to mean endless, but sometimes means a certain time. So blessed David says: “Our age is for the illumination of Your face” (Ps. 89:8), calling human life an age. Question 47. Why is the one who has committed involuntary murder commanded to flee (Ex. 21:13)? If God, not even though you give him up in his hand, will give you a place, where the one who kills will flee there (Ex. 21:13). He heals their heart, prone to murder, and teaches that if unintentional murder makes a person subject to punishment, then intentional murder is even more worthy of punishment. Moreover, it makes those who chop wood and throw stones more prudent, and also those who do anything else similar, inspires fear and trembling, so as not to unintentionally cause harm to anyone close or far away. And by fleeing the person who committed the murder curbs the irritability of the relatives of the murdered person. Question 48. What does it mean that a child is depicted (Ex. 21:23)? If he is depicted, let him give soul for soul (Ex. 21:23). They say that when the body is completely formed in the womb, then the embryo becomes animated. For the Creator first formed Adam’s body, and then breathed into him the soul. Therefore, the legislator commands that if a wife who is pregnant in a fight miscarries and the baby comes out, it is depicted, i.e. fully formed, then call this murder and whoever is the cause of this, subject him to the same punishment as the murderer, and if an unformed baby comes out, then do not charge this with murder, because the baby is not yet animated; however, the culprit must pay a fine. Question 49. Why does he command to kill the gore ox (Ex. 21:28)? If an ox slaughters a husband or wife and dies, let that ox be stoned, and let his meat not be eaten; but the ox’s master will be blameless (Ex. 21:28). The dumb teaches those gifted with reason what evil murder is. Question 50. Why is the one who stole a bull ordered to pay five times, and the one who stole a sheep - four times (Ex. 22:1)? If anyone steals a bull or a sheep, slaughters it or sells it, he shall repay five bulls for the bull and four sheep for a sheep. ( Ex. 22:1 ). Because big offenses deserve big penalties. This is what the Lord taught. For he says: “to him much will be given, much will be required of him” (Luke 12:48). Question 51. How should we understand what is said: “Do not speak evil of the gods” (Ex. 22:28)? Do not speak evil of the gods, and do not speak evil to the prince of your people. ( Ex. 22:28 ). He calls judges gods, since they are given the power to judge, like the God of all. The prophet David taught this more clearly. For, having said “God is one in the company of gods, but the gods will judge in the midst” (Ps. 81:1), he added: “How long will you judge unrighteousness, and accept the faces of sinners? Judge the poor and the poor, justify the lowly and the poor; pluck out the poor and the wretched, deliver him out of the hand of the sinner” (Ps. 82:2-4); then he continues to accuse: “unknowingly, without understanding, they walk in darkness” (Ps. 82:5). But it also shows God’s own generosity. For it is said: “Az reh: you are gods, and you are all sons of the Most High; But you die as men, and as one you fall before princes” (Ps. 82:6-7). So it is said here: “Do not slander the gods and do not speak evil to the prince of men.” Question 52. Why is it forbidden to eat the meat of an animal caught by a beast (Ex. 22:31)? You will be holy people to Me, and you will not eat the meat of the beast, but you will cast it down as a dog (Ex. 22:31). He teaches the Israelis to live a more reasonable life and advises them not to have anything brutal, because animals do not slaughter what they eat. Therefore, a little lower he commands us to take care of our enemies; and if the ox of a hostile person gets lost, do not pass by him, but return him to the enemy’s house, and raise his fallen donkey (Ex. 23:4-5); with the same benefits to seek reconciliation. And this teaches that there is one Lawgiver of the Old and New Testaments, that He who gave the Law of Moses also gave the Law of the Gospel. Question 53. What does it mean when it is said: “Thou shalt not appear before the Lord God empty” (Ex. 23:15)? Keep the Feast of Unleavened Bread, and eat unleavened bread seven days, as you were commanded, during the month of new fruits, in which you came out of Egypt, lest you appear before Me empty (Ex. 23:15). When you go to worship the Lord God, bring a gift whenever possible. And this word teaches us, if we have property, to pray to God, while serving the poor, but if we choose a non-acquisitive life, to have a soul not poor in goods, but enriched with virtue. Question 54. What are these holidays - “the festival of the harvest of the firstborn” and “the festival of the end of the summer” (Ex. 23:16)? And you will make the feast of the harvest of the firstborn from your deeds, even from your fields: and the feast of the end of the summer in the gathering of your deeds, even from your fields. ( Ex. 23:16 ). The feast of the firstborn is called Pentecost, and the feast of the end at the end of summer is the feast of tabernacles. And, explaining this, he added: “Three times in the year shall every man of yours appear before the Lord your God” (Ex. 23:17), - i.e. on the feasts of Passover, Pentecost and Tabernacles. They remind you: Easter is the exodus from Egypt and the liberation granted with it; Pentecost - entry into the Promised Land, because, having sowed there, they began to bear the firstfruits of fruits, but in the desert they ate bread that they did not sow and for which they did not labor; The feast of tabernacles depicts being in the wilderness, because they spent forty years living in tabernacles. On this holiday, God commanded to come to the divine church in order to remember the Divine gifts, and to unite with each other in a union of like-mindedness and friendship, and for idle lovers not to enjoy demonic churches, but to enjoy a festive feast in the church of the Creator and Giver of good. Question 55. What does it mean when it is said: “Thou shalt not eat the blood of My sacrifice with leaven” (Ex. 23:18)? When I have cut out the tongues from before you and enlarged your borders, so that you do not consume the blood of My sacrifice on the leaven, let the fat of My feast remain until morning. ( Ex. 23:18 ). Unleavened bread was brought to the altar; The law forbade bringing leavened bread, teaching spiritual things through the sensual. Since unleavened bread does not require preparation, and leavened bread has something of the old leaven in it, the law prohibits mixing anything from the Egyptian teaching with the Divine. So the Lord says to the sacred disciples: “Beware of the leaven of the scribes and Pharisees” (Matthew 16:6). Question 56. How should we understand what is said: “Let not the lamb be boiled by its mother” (Ex. 23:19)? You shall bring the firstfruits of your land into the house of the Lord your God. Don't cook the lamb in his mother's bastard. (Exodus 23:19). I have repeatedly said that all this teaches the Israelis to love humanity. Therefore, some say that the law prohibits eating something newly born, and others that it prohibits boiling in mother’s milk, because in some way this means boiling the mother together. He also forbids bringing both the mother and her child as a gift to God. The law also commanded the Israelite, if he finds a nest of chicks, not to catch the mother along with the chicks (Deut. 22:6), because through this the very genus of birds can be destroyed. Question 57. How should we understand what is said: “I will fulfill the number of your years” (Ex. 23:26)? You will not be childless, nor will there be any barrenness in your land; I will fulfill the number of your days. ( Ex. 23:26 ). Means a certain life for people, i.e. I will make sure that you reach a ripe old age. Question 58. What does it mean when it is said: “I will leave hornets before you” (Ex. 23:28)? And I will send hornets before you, and I will destroy the Amorites, and the Hivites, and the Jebusites, and the Canaanites, and the Hittites from you (Ex. 23:28). Just as he sent frogs, scnips and dog flies against the Egyptians, so he will send hornets against the Canaanites and other nations. And this reveals God’s superior power, because through the smallest living creatures it helps both its own and brings destruction to those who oppose it. He says this through the mouth of blessed David: “If My people had listened to Me, Israel would have walked in My way; for nothing else he would have humbled his enemies” (Ps. 80:14-15), - i.e. I would willingly and without any difficulty put to death those who rebelled against them. Question 59. Why did God, having promised to give the Israelites the land to the Euphrates River (Ex. 23:31), did not fulfill this promise? And I will lay your borders from the Red Sea to the sea of ​​Philistine, and from the desert to the great river Euphrates, and I will deliver into your hand those who sit on the lands, and I will purge them from you (Ex. 23:31). God presented this more clearly through the prophet Jeremiah. For he says: “Finally I will bring a river against the tongue and the kingdom, that I may build and plant. And it will be that if that people, having turned, do evil, I will not bring upon them all the good things that are said in the words "(Jer. 18:9-10), and so on. Therefore, God brought them into the land that he promised; but since they did not want to preserve the Divine law, he did not give the whole land to them, but allowed others to constantly attack them, so that, enduring the attack, they would seek Divine help. And to this primarily The story of the Judges teaches that God also subjugated these nations to King David, because the Philistines, Syria of Damascus and Syria of Suba, gave him tribute. And Solomon, while he was pious, ruled these countries; Question 60: Why did God command the construction of the tabernacle? The Lord God Himself announced the reason for this, and said this: “And let me sanctify you, and I will appear in you; And thou shalt make all things, that I will show thee on the mountain, the image of the tabernacle, and the image of all the vessels thereof” (Ex. 25:8-9). Since he gave the law on Mount Sinai, it was natural for others to think that the Deity was describable, so he ordered the construction of a tabernacle so that there, revealing His presence, he could teach the people about piety. For just as, after they occupied the Promised Land, he commanded to build a church and legalized to perform divine services there, so that if they did this without fear, they would not fall into the seduction of evil demons, so while they were on the road and wandering through the desert, he commanded to build a tabernacle that could be portable, so that prayers could be offered in it and sacred services performed. And this was done for their needs. Because, when the great Moses spent many days on the mountain, the Israelites said to Aaron: “Create for us gods who will go before us” (Exodus 32:1), - and when they built the likeness of a calf, they cried out with rejoicing: “These are your gods, Israel, who brought you out of the land of Egypt” (Exodus 32:4), - then God commanded to build this the tabernacle and legalized it to be carried when going on a journey, and when encamped, to be placed in place so that the priests would make sacrifices in it. The Tabernacle represented the image of all creation. For just as the Lord God, having created heaven and earth, spread out the firmament in the middle and separated the lofty from the lower, so he commanded to build one tabernacle thirteen cubits in length and ten in width, and in the middle, spreading a curtain in the image of the firmament, he divided the tabernacle into two parts. The part towards the door was called holy, and the other part, inside the veil, was called the holy of holies. And as David says: “Heaven is the heaven of the Lord; “he gave the earth to the sons of men” (Ps. 113:24), - so the part outside the veil was accessible to the priests, and the part outside the veil was inviolable, inaccessible and constituted the sanctuary, because the law allowed the bishop to enter there only once a year. There were also images of cherubim, representing the image of disembodied forces, and among them stood an ark containing the tablets of the law, a container of manna, and the frozen rod of Aaron. Above the ark there was a purification, overshadowed by the wings of cherubim, and on it the God of all revealed His presence. Since the nature of God has no form or image, is invisible and immense, and since it is completely impossible to create an image of such an Essence, God commanded that signs of His greatest gifts be placed inside the ark. The tablets meant the law, the rod - the priesthood, manna - food in the wilderness and bread not made with hands. And purification was a sign of prophecy, because prophecies came from there. Just as “their Creator is known comparatively from the majesty and beauty of creatures” (Wis. 13:5), so through this the Generator was known. Therefore, the inner part of the tabernacle represented an image of the heavenly, which is why it was called the Holy of Holies. And that this is really so is witnessed by the divine apostle, who says: “Christ was not seen in holy places made with hands, contrary to the true ones, but in heaven itself, now let him appear to the face of God for us” (Heb. 9:24). And also, discussing the divine hope, he added the following: “which is like the Kotva of the Imam, which is firm and known, and which enters into the innermost part of the veil, wherein Jesus, the forerunner of us, was seen, being a High Priest according to the order of Melchizedek” (Heb. 6:19-20). So, the part of the tabernacle inside the veil represented an image of the heavenly, and the part outside the veil was an image of the earthly, which is why it was accessible to the priests at all times. It had a candlestick standing on the south side with seven branches, on which there was the same number of lamps depicting the seven days of the week, and on the north side there was a golden table, on which God commanded to lay twelve loaves, and golden vessels filled with incense and salt. Between the candlestick and the meal there was a golden censer, and this symbolized the fruits given to people by the earth. In front of the tabernacle, on the outside, there was a brass altar that received the sacrifices. And this meant that they were unnecessary and displeasing to the God of all. Why did God, although he allowed this to be done because of the weakness of the Jews, but commanded that the priesthood be performed outside the tabernacle, as not necessary for those inside. And we perform the sacred service reserved for the inner ones, because we offer to God incense, the light of lamps and the mysterious sacred rite of the holy meal. That the length of the tabernacle was thirty cubits and the width ten, this is not difficult to find out, because the southern side had twenty boards, and the northern side had the same number. Other translators called the pillars boards. And since each plank was one cubit and a half wide, then twenty planks were thirty cubits. So, the side facing west had six boards of the same measure and two at the corners. Why, out of the twelve cubits they composed, ten measured the internal latitude, and the remaining two cubits were contained in the connections of both side walls. On the eastern side, God ordered a door to be made so that the sun itself, when rising, would, as it were, worship the vestibule of the tabernacle, bringing there the first rays; and those who were charged with the duty of serving the one God, turning to the tabernacle, had the sun behind them and worshiped not him, but his Creator. Therefore, the tabernacle was like a fence made of boards, connected everywhere with one another and on which it stood, and also the tops were silver; the boards themselves were gilded inside and out. The ceiling in the tabernacle was replaced with different fabrics of different colors: one fabric was purple, another was pink, a third was scarlet, and another was like hyacinth, and the fine linen was white; The four elements were symbolized by this, because hyacinth was likened to air, pink and scarlet were likened to fire, purple meant the sea that feeds the shell from which this paint comes, and fine linen depicted the earth, from which, as they say, it will be born. Hair guards and various skins were placed on top to block the rain and heat. And Moses placed all kinds of adornments on the priests, so that the people would be brought into awe by the difference of appearance, and the priests themselves would learn how to adorn the soul and clothe it with the beauty of virtue. The legislator calls the inner robe hypodite, and the outer robe ependyte and commands that it be made hyacinth, and also calls it underdir, as it extended to the ends of the legs. To this robe he hung golden bells and buttons, so that the high priest, entering the inaccessible sanctuary and hearing the sound they made, would perform the sacred service with fear, keeping in mind the One who commanded this and the One who accepted the sacred rite being performed. That is why the podir had the color of air and was hyacinth, so that the priest, looking at it, would become pompous. And a turban was placed on the head of the priest in the likeness of heaven. The forehead was covered with a bandage, which seventy interpreters called mitra (withered). In the middle, a golden plate withered away, and on it was written the ineffable name of God, called the four-letter name by the Jews. And the Lord God, teaching the people to reverence, secretly expressed this, saying: “Write on it the holiness of the Lord” (Ex. 28:36). He ordered that an outer vestment be made for the high priest, which seventy interpreters called “epomid,” but in the book of Kings the Hebrew name “ephud” is retained. On each shoulder of the efudah there was a precious stone with the names of the tribes written on the stones, and on the chest was the so-called “word of judgment” (Ex. 28:15), covering the rational heart, and twelve stones of different colors were attached to it; they foreshadowed victory or defeat in the battle that was about to begin. And this is what the history of the Kingdoms shows us. When the Philistines marched with an army against the Israelites, Saul did not dare to take up arms until he saw the signs of victory. For he says: “Bring efud” (1 Samuel 14:18). Then, having learned about the victory, he added: “Bend down the efud” 2 (1 Samuel 14:19). And then he began to arm the people. Therefore, the God of all, having said: “and lay the word of judgment on Aaron of Persia” (cf. Exod. 28:30), and “attach it to the epomid” (cf. Exod. 29:5), added: “and let the manifestation and the truth be placed on it” (cf. Exod. 28:30). And he called the predictions that came from Him a phenomenon, and the truth - the untruthfulness of these predictions. It should be known that since the people of that time were rude and could not ascend to the spiritual, the all-wise Lord, through bodily signs, arranged what was for their benefit. But by the word judgment we mean contemplation of the spiritual, by epomid the practice of virtue, and by the connection and conjugation of the word judgment and epomid we mean the agreement of faith and good deeds. Finally, by the fact that the epomid is first laid down, and then the word of judgment is attached to it, it is meant that good deeds serve as the basis for contemplation. Question 61. Why did the priests, having laid their hands on the sacrifice, perform sacred acts in this way (Ex. 29:10)? And you shall bring the bull before the door of the tabernacle of testimony, and Aaron and his sons shall lay their hands on the head of the bull before the Lord at the door of the tabernacle of testimony. (Exodus 29:10). They did not lay hands on all sacrifices, but only on those that were offered for them, and especially for sin. Those who offered laid their hands on the others. And this was a sign that the sacrifice replaces the offerer, accepting the slaughter for him. It should be noted that a calf was offered for the bishop, a calf for the whole people, a goat for the prince, and a goat for anyone else, because a male sacrifice was appropriate for a prince, and a female one for a ruler, since in the beginning God subordinated the wife to Adam. But the calf, sacrificed for sins, was burned outside the camp. Moreover, as the divine apostle says, “The Lord Christ suffered without the gates” (Heb. 13:12), and added reality to the foreshadowing. And on the altar we offered the fat from the womb. For Moses says: “And take away all the fat that is in the womb, both kidneys, and the fat that is on them, and the membrane of the liver” (Ex. 29:13) (which other translators called the excess of the liver). And this is a fortune-telling indication of our passions. The fat covering the womb means the disease of gluttony, the kidneys mean voluptuousness, the membrane of the liver means irritability, because the bile-receiving vessel is connected to the liver. The law commands that these things be sacrificed and that the evil activity manifested in them be represented as if dead. “From the ram of perfection” (Exodus 29:22) he ordered that the gum frame be offered, commanding that active virtue be dedicated to God as right and pleasing to God. And “bread and unleavened bread” (Exodus 29:23), and “drink offering of wine” (Exodus 29:40) mean fruits born from the ground, the first fruits of which are offered to God - a holy work. Question 62. What does it mean when it is said: “In the aroma of the aroma, the offering is to the Lord” (Ex. 29:25)? And let me stir at their hands, and offer up burnt offerings on the altar for a fragrant aroma before the Lord: an offering is to the Lord. (Ex.29:25). Through the human he teaches the Divine. Since we enjoy incense, the sacred action performed according to the law was called the aroma of fragrance. And that attention should not stop at one letter is taught by both the nature of God (because God is incorporeal) and the stench of burned bones. For what is more stinking than them? However, other translators, instead of the stench of fragrance, used “the stench of benevolence.” Question 63. Why did the law command the priest to take the right side and breast of every sacrifice made for salvation (Ex. 29:26-28)? And thou shalt sanctify the breast of the ram of perfection, which is Aaron's, and set apart the portion before the Lord, and it shall be your portion: and sanctify the breast of the separation, and the frame of the separation, which was separated, and let it be separated from the ram of perfection from Aaron and from his sons, and it shall be lawful for Aaron and his son forever from the children of Israel: for this is the separation, and the taking away will be from the children of Israel from the saving sacrifices of the children of Israel, a separation unto the Lord. ( Ex. 29:26–28 ). Under the image of the breast, the law requires the priest to live a rational and contemplative life, because the breast is the covering of the heart. And under the image of the right frame - right activity, because faith alone is not sufficient for salvation, but work and perfection are needed. Question 64. What is “in” (Ex. 29:40)? And a tenth of flour of wheat mixed with oil, a fourth of a measure of another, and a drink offering of the fourth part of a measure of wine for one ram. (Exodus 29:40). The Jewish measure of wine and oil contains, as Josephus says, two Attic khus. And in this we must trust Joseph, as he knows exactly the folk measures. Question 65. In legitimizing the Sabbaths, God said: “For there is a sign between Me and the children of Israel throughout your generations” (Exodus 31:13). How should this be understood? And you commanded the children of Israel, saying: Take heed and keep My Sabbath: for there is a sign between Me and you throughout your generations, that you may know that I am the Lord who sanctifies you (Ex. 31:13). Just as, when giving circumcision to Abraham, he said: “And it will be for a sign between Me and you” (Gen. 17:11), so, legitimizing the Sabbath, he said: “For there is a sign between Me and the children of Israel throughout your generations,” because he arranged for a new kind of life, so that the memory of the Lawgiver would always flourish, and separated them from other nations. Just as herds of small and large livestock are marked with brands, so the peculiarities in the life of the Jews separated them from other peoples and taught them to be committed to the Lawgiver. Question 66: Why did Aaron make a calf for the people? It is necessary to delve into the intention of what is done. Having thus examined the matter, we find that Aaron is not completely without excuse. When his brother remained forty days on the top of the mountain, the people became frantic and sought to return to Egypt. Aaron first tried to curb their desire with a word. Since he saw them disobedient, he asked the wives for gold things, opposing one passion to another, the love of clothes and covetousness - against insane superstition. But even this cunning did not quench their fury. Therefore I was forced to make a calf. And, driven by such an intention, he needed God’s love for mankind in order to avoid punishment. This is what the most divine Moses expressed in Deuteronomy. For he says: “And I prayed to the Lord my God for Aaron my brother” (Deut. 9:20); and he didn't die. Question 67. How should we understand what is said: “And now forsake Me, and being angry with her, I will consume them, and make you into a great tongue” (Ex. 32:10)? And now leave Me, and being angry with her, I will consume them and make you into a great tongue. ( Ex. 32:10 ). This expresses both dispassion and God’s love for mankind. He who does something in irritation is also indignant at those who plead with him. And God said: “Leave Me, and being angry with me, I will consume them.” Everyone waits for those who plead, not in order to become angry, but in order to calm down. Therefore, he said: “Leave Me,” instead of “Keep Me.” Since the great Moses did not yet know about the iniquity of the people, God announced it to him and encouraged him to intercede. The words “and I will make you into a great tongue” will signify what has happened to us. For what was not fulfilled then was accomplished at the coming of our Savior. However, the legislator, although God said that he was enough to intercede for the people, did not think about himself that he was able to stop God’s wrath, and therefore, instead of prayer, he pronounced the names of the patriarchs, recalled the oaths given to them, and begged to confirm the covenant with them (Ex. 32:13). Question 68: Why did Moses break the tablets (Ex. 32:19)? And as he approached the regiment, he saw the body and the faces: and Moses was enraged with anger, and cast down both tables out of his hand, and crushed them under the mountain (Ex. 32:19). He considered the people unworthy of Divine legislation. Since the tablets represented an image of a marriage obligation, and the bride, not yet entering the bridal chamber, strayed into fornication, Moses very rightly tore apart this marriage obligation. It should be noted that the God of all, although heeding the prayer, was slow to punish, nevertheless added: “On that day I will attend, I will bring their sin upon them” (Ex. 32:34). And this is similar to what the apostle said: “not knowing how the goodness of God leads you to repentance; Because of your cruelty and unrepentant heart, you are storing up wrath for yourself on the day of wrath and revelation of the righteous judgment of God, who will reward everyone according to his deeds” (Rom. 2:4-6). However, the legislator, having heard that God of all kinds no longer wants to be with them due to their cruelty and stubbornness, but will assign an angel over them, wanted to know who would be entrusted with the care of them. And he begged that not a slave like them be given as a leader, but that the Master Himself should lead them. Since the good God promised to show him this mercy, then, intoxicated with a praiseworthy love, he desired something that exceeded human strength, desired to see the invisible nature, and learned that it was impossible to see this Essence (Ex. 33:12-20). “God, according to the word of the Lord, is not seen anywhere” (John 1:18). But the economy and actions of God - this is how we must understand “the back of God” (Ex. 33:23) - can be contemplated by those who, like Moses, are perfect in virtue. However, they do not always, but only when they are laid in stone by God Himself, meaning the firmness and steadfastness of faith, and look into the “cleft of the stone” (Ex. 33:22), which means the eye of faith, which sees what is inaccessible and invisible to the eyes of the senses. Question 69. What is the meaning of the covering placed on the face of the lawgiver (Ex. 34:33)? And whenever you stop speaking to them, put a covering on your face. (Ex.34:33). The apostle explains this to us. For he says: “Even to this day, when Moses is always venerated, the veil over their hearts lies not openly, but ceases to care about Christ. Whenever they turn to the Lord, the veil will be taken away” (2 Cor. 3:14-16). For just as the face of the legislator was then filled with Divine glory and the radiance from it, more brilliant than lightning, did not allow those who met to look at it directly, but forced them either to turn their faces in the other direction or to close their eyes, and therefore, when talking with the people, Moses always wore a veil on his face, but when talking with God, he had an uncovered face, so the Jews, delving into the letter of the law, do not see glory, but have before their eyes just a blanket; those who approach the grace of the All-Holy Spirit are freed from the veil and see the glory with which Moses was filled. Blessed Paul also says this: “But we all behold the glory of the Lord with revealed face; we are being transformed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Cor. 3:18). For just as a transparent mirror reflects the image of those looking at it, so pure hearts receive the glory of God. Therefore, the Lord said: “Blessed are the pure in heart, for they will see God” (Matthew 5:8). And just as Judas, having allowed the devil to reach him, reflected his malice in himself, so he who approaches Divine grace is illuminated by its rays. And just as he who sits in darkness becomes darkened, and whoever is in the sun becomes like the sun and is luminous, so he who clings to God takes on the traits of God-likeness. Question 70. Where did they get the “unrotten wood” (Ex. 35:24)? Every one divided his share, silver and brass, and brought his share to the Lord: and they also found wood that did not rot, which they brought for all the making of vessels (Ex. 35:24). These boards were ten cubits long. Therefore, it is likely that those who had great wealth took them with them from Egypt when they left there. And they took precious stones, gold, silver and copper from the Egyptians and left with them, because according to the commandment of God, “the woman asked from her neighbors and friends for vessels of silver and gold, and vestments; and they took the Egyptians” (Ex. 3:22). Why did the God of all people call their offerings “firstfruits” (Ex. 35:5), as the best part of the spoils. Question 71. What gift did Bezalel receive from God (Ex. 36:1)? And make Bezaleel and Eliab, and every one wise in mind, to whom wisdom and cunning have been given, to understand to do all the works that are due to holiness, according to all, the great commandment of the Lord. ( Ex. 36:1 ). Architectural wisdom. His wisdom is in the manufacture of textiles, agricultural wisdom, and medical wisdom. Each of them is a gift from God, given for the benefit of people. Question 72: Why did God command Moses to erect the tabernacle “in the new moon of the first month” (Ex. 40:2)? On the first day of the first month, in the new moons, you will set up the tabernacle of meeting (Exodus 40:2). Because at that same time he created creation. And this is evidenced by the growth of trees. It is said: “Let the earth bring forth the old grass, sowing seed according to its kind and in its likeness, and a fruitful tree producing fruit, having its seed in it in its likeness according to its kind on the earth” (Gen. 1:11). And with the beginning of spring, the meadows are covered with flowers, the harvest begins to bloom and the trees begin to bear fruit. Therefore, at this time, God freed the Israelites from Egyptian slavery, and the Archangel Gabriel brought the news of a wonderful birth to the Holy Virgin; at the same time, the Lord Christ also underwent saving suffering. Therefore, it was very just that God, the Lord of all, commanded that the tabernacle be erected on the first day of the first month; firstly, because it was an image of the whole world, and, secondly, to prepare the Jews for the Passover holiday, which they legally celebrated the first of the year. Then, for the first time, they had to celebrate this holiday in the desert, because the second year of liberation from slavery had already arrived. Further, two phrases are omitted from the Russian translation, apparently due to significant stylistic difficulties. Literal translation: “And some who partake of the Divine Mysteries, because they have acquired perfect virtue, partake as if they were a sheep, while others, who through repentance erase spiritual filth, partake as if they were a goat. So our Savior fed those who came not only from wheat bread, but also from barley bread” (cf. John 6:9, 13) (Ed.). According to the LXX translation it reads: “bend down your hands.” You might be interested in: