1. Ветхозаветная основа Евангелия

From the beginning, Jews believe in one God: this is precisely the God of the Jewish people, the God of the Jews 2, whom they call our God. They themselves constitute the inheritance of their God, His inheritance, and the land they occupy forms the place of His residence. They have their own land and their own God, just as other peoples have their own lands and their own gods. Jephthah said to the king of Ammon, “Do you not possess what Chemosh your god has given you? And we possess all that Jehovah our God has given us as an inheritance.” 3 In the time of the judges, the idea of ​​a national God was the only force that united all the tribes of Israel and separated them from the neighbors with whom they lived: when this force weakened, they fell apart and mixed with the pagans. David, persecuted by Saul and in exile, considered himself outside the inheritance of his God in the land of foreign gods. He spoke to Saul about the “sons of men” who stirred up the king against him: “they drove me out so that I could not share in the inheritance of Jehovah, saying: Go, serve foreign gods” 4. About one of the Moabite daughters-in-law, who did not follow her mother-in-law to the land of Judah, Naomi said that she “returned to her people and to her gods” 5, and Ruth, “who came to the people of Judah,” according to Boaz, “came to the God of Israel” 6. Jephthah, David, Naomi and Boaz thought the same way as Naaman the Syrian, who took with him the “land” of Israel, “as much as two mules could carry,” so that in their country they could “offer burnt offerings and sacrifices to Jehovah” 7 , like the Queen of Sheba 8 , like the servants of Benhadad the Syrian 9 . The God of the Jewish people and the Jewish land had his own name Jehovah, or Yahweh, as He revealed himself to Moses - this was His name for “remembering Him” in the Jewish people “from generation to generation” 10. The religion of the Jewish people was based on the facts of their historical experience, the facts of their living communication with the “one” God. Like any real religion, it is the religion of the fathers, has a basis in the natural life of man and on this basis goes into the depths of history; Likewise, the religious experience of the Jews extended beyond the boundaries of the people, embracing the life of their fathers - Abraham, Isaac, Jacob. Abraham believed in his God, for whose sake he left “his land, his kinship and his father’s house,” and stood out as the bearer of his religious idea. This faith determined his entire life. His son, Isaac, “prayed to Jehovah, the God of Abraham,” his father; God appeared to him as the God of Abraham; He blessed his son Jacob with the blessing of the God of Abraham. Jacob recognized the God of Abraham and Isaac as his God in Bethel 11 . This very God of Abraham and Isaac, whom Jacob recognized as his own at Bethel 12, appeared to him and was his God; he prayed to the God of his father Abraham and his father Isaac 13 . The God of Abraham, Isaac and Jacob appeared to Moses and was called Jehovah, the God of the Jews 14. He alone then controlled the destinies of the Jewish people. It was this continuity of religious experience, continuity of communication with one God, that constituted for the Jews the original truth of the unity of God. “Jehovah found His people in the desert, in a sad and wild steppe; He protected him, looked after him, kept him as the apple of His eye. As an eagle guards its nest, flies over its chicks, spreads its wings, takes them and carries them on its feathers, so Jehovah alone led him, and there was no strange god with Him.” 15 The unity of God for the Jews initially meant recognition of their God (Elohim), Lord, Moloch, Baal, only Jehovah and disgust from other gods. “Listen, O Israel, Jehovah our God, Jehovah is one. And you shall love Jehovah your God with all your heart and with all your soul and with all your strength. Do not follow other gods, the gods of the nations that are around you” 16. Jews must recognize as their god only Jehovah, Who brought them out of Egypt, from the house of slavery, and not have other gods 17; they should not make sacrifices to other gods except Jehovah alone 18, not worship them, not serve them 19, - not know other gods 20. For Jews, devotion to God with all their heart, with all their soul, with all their strength meant worshiping their God alone 21 . Thus Samuel spoke to the house of Israel: “If you turn to Jehovah with all your heart; then remove foreign gods and Ashtaroth from among you, and direct your heart to Jehovah, and serve Him alone” 22. The basis of this devotion is the freedom of choice, the freedom to belong to one or another God. Joshua suggested to the Jewish people: “Fear Jehovah, and serve Him sincerely and truly; put away the gods which your fathers served beyond the river and in Egypt, and serve Jehovah. If it does not please you to serve Jehovah; then choose for yourself now whom to serve, whether the gods that your fathers served who were beyond the river, or the gods of the Amorites, in whose land you live” 23 . There is still no thought here that the Jewish God is one God for all peoples; The idea here is that every nation should worship its God with complete devotion. “For all nations,” says the prophet Micah, “every one walks in the name of his god; but we will walk in the name of Jehovah our God." 24 Even the prophet Jeremiah, who recognizes the pagan gods as not gods, praises the pagans for their devotion to their gods: “has any people changed their gods, although they are not gods”? 25 The first abomination in the religious concept of the Jews, the first uncleanness, was the lack of this determination in serving the chosen God. So Elijah said to the people of Israel: “How long will you limp on both knees? If Jehovah is God (yours), then follow Him; and if Baal, then follow him” 26. The abomination of idolatry for the Jews was represented by a weakening of the heart, a lack of spiritual concentration: idolatry is vile, like incomplete devotion to one’s God. Such was Solomon’s sin: during Solomon’s old age, his wives inclined his heart to other gods, and his heart was not completely devoted to Jehovah his God. And Solomon began to serve Ashtoreth, the deity of Sidon, and Milcom, the abomination of the Ammonites - and did not completely follow Jehovah 27. The entire Jewish people often fell into the same relaxation, both before Solomon and after him. The temptation for idolatry for the Jews was the power and prosperity of their neighbors or enemies - a motive common to the entire pagan world. “Ahaz made sacrifices to the gods of Damascus, saying: The gods of the kings of Syria help them; I will sacrifice to them, and they will help me” 28. On the part of the Jews, with the highest intensity of their religious feeling, this was a particularly grave sin, because Jehovah was a jealous God. Commanding Israel to worship Himself alone, Jehovah told him: “Do not worship other gods and do not serve them; for I am Jehovah your God, a jealous God." 29 When Israel promised Joshua to serve their only God, the leader of Israel said to the people: “You will not be able to serve Jehovah, for He is a holy God, a jealous God, who will not tolerate your iniquity and your sins. If you leave Jehovah and serve foreign gods; then He will bring evil upon you and destroy you, after He has done you good” 30 . This jealousy of Jehovah, which serves as an indicator of the high religiosity of the Jews, the depth of their religious feeling, found a touching and poetic expression in the image of the marriage union of Jehovah with Israel, and the idolatry of the Jews in this sense turned out to be fornication and even adultery with all its deceptions and in all its abomination 31. The zeal of Jehovah, reflecting the religious intensity of the Jews, the religious genius of this people, forced him to complete a full circle of religious development, to reveal the entire logic of religious faith from its lowest stages to the highest - this makes the history of the Jewish religion highly instructive. The Jews did not stop at this common pagan basis. They rose to represent the unique greatness of their God among all gods, His superiority over them, His dominion over all nature. These religious beliefs were also the fruit of their religious experience, and stood in connection with their victories over enemies and neighbors, with the political influence they achieved, public improvement and economic well-being. According to the religious view of the Semitic peoples, the fate of each nation was the work of its god, the glory and victory of the people was the glory and victory of God, the greatness and well-being of the people was evidence of the power of God, the defeat and misfortune of the people was the defeat of their god, the clash of peoples was seen as the relationship of their gods. Thus, in particular, to the Jews, their glorious history testified to the greatness of Jehovah and His superiority over all foreign gods. This evidence of their history was especially eloquent and convincing. The cult of the Jewish God began even before the birth of the Jewish people - from the time of their fathers Abraham, Isaac, Jacob: the very appearance of the Jewish people in the arena of history was already a matter of God’s care for the fate of these fathers, the fulfillment of the divine promise given to them. Then, at the dawn of their national history, the Jews were in difficult Egyptian slavery, from which they were freed by the great hand and indestructible power of Jehovah. The memory of this event had deep religious significance for the Jews: Jehovah remained for them forever as their Savior from Egyptian slavery. “I am Jehovah your God, who brought you out of the land of Egypt, out of the house of slavery. May you have no other gods" 32. This people, when Jehovah chose them to be His own people, were the fewest in number of all nations 33 . On him, on his destiny, Jehovah showed His power: he brought him out of slavery, gave him a land in which milk and honey flowed, subdued his enemies, made him a free, strong and glorious people. In the destiny of His people, Jehovah revealed himself to be more powerful than other gods. “Who is like You, Jehovah, among the gods? Who, like You, is majestic in holiness, worthy of praise, a creator of miracles? Thou hast led by Thy mercy this people whom Thou hast delivered; Thou hast guided by Thy power into the habitation of Thy holiness. The nations heard and trembled; horror seized the inhabitants of Philietim... Then the elders of Edom were troubled, the leaders of Moab were seized with trembling, and all the inhabitants of Canaan were saddened” 34 . "Alas! The noise of many peoples: they make noise like the noise of the sea. The roar of the tribes: they roar like the roar of mighty waters. The nations roared like the roar of mighty waters, but He threatened them, and they fled far, and were driven like dust over the mountains by the wind, and like dust by a whirlwind.”35 Arranging the fate of His people and disposing for this purpose of other nations with which Israel encountered, the God of Israel is high above all nations 36, exalted above all gods 37; He carries out judgment on the gods of other nations 38 , and for Israel He is the only Savior 39 . That the greatness of Jehovah was recognized by the Jewish people not without regard to their own destiny is confirmed by many testimonies. Thus David says to his God: “Great are You, Jehovah God, for there is none like You, and there is no god besides You, according to all that we have heard with our ears. And who is like Your people Israel, the only people on earth that You acquired for Yourself from Egypt, the nations and its gods” 40. At the same time, Israel in its destiny also experienced the power of Jehovah over nature, over the whole world. Already the exit of the Jews from Egypt, accompanied by plagues and signs, showed them that Jehovah controls the river water, frogs, midges, locusts, disease and health, light and darkness, lightning and thunder, life and death, winds and the sea. This experience of Israel continued during their journey to the Promised Land, during its conquest and in their life on this land, where Judah and Israel lived peacefully, each under his own vineyard and under his own fig tree. Jehovah forms light and creates darkness, makes peace and brings about disasters 41; He does everything he wants in heaven and on earth, on the seas and in all the abysses - he raises clouds from the ends of the earth, creates lightning in the rain, brings out the wind from his repositories 42; the mountains melt away from the presence of Jehovah, and the earth rises and falls like a river 43 . The sun stood over Gibeon and the moon over the valley of Aijalon, when Joshua defeated the enemies, and large stones (hail) rained down on them from the sky 44. “They fought from heaven, the stars fought from their ways with Sisera” for Israel, as Deborah the prophetess sang 45. Through the prayer of Isaiah, as a sign to King Hezekiah, the sun's shadow returned ten steps 46. Jehovah is the king of heaven and earth, the ruler of the phenomena of the universe, the author of the world. The heavens are the work of His fingers, He set the moon and stars 47; He has built a dwelling for the sun, and it comes out like a bridegroom from his bridal chamber, rejoicing like a giant as he runs his way 48 . By His word were the heavens made, and by the spirit of His mouth were all their hosts; for He spoke, and it was done; He commanded, and it appeared 49. He arranged everything - His day and His night, He established all the boundaries of the earth, established summer and winter 50. All the splendor of heaven testifies to His glory 51 . He is the ruler of all the heavenly hosts, the Lord of hosts, the Lord of hosts. All this heavenly orderly army are His angels, all natural phenomena are His servants 52. So, for the Jewish religious consciousness, the omnipotence of Jehovah, both in nature and in history, was immediately obvious. The naturalism of pagan religions meant that in the minds of the Jews, the natural power of Jehovah complemented and explained His historical victory over the gods of the nations. What do pagans do when they worship the sun, moon, and stars? They worship that which is under the control of Jehovah. According to the remarkable words of Deuteronomy, Jehovah, the God of Israel, gave the sun, the moon and the stars - all this heavenly host - to all the nations under the whole sky, and took Israel for His own inheritance 53 . When the Almighty gave inheritance to the nations, when He dispersed the sons of men, He set the boundaries of the nations according to the number of the sons of God 54 - the angels of God 55. Conquered by the glory of Israel's history and the omnipotence of Jehovah's natural greatness, the elohim gods surround Him as His angels, as the sons of God, His saints, and are called upon to worship Him. “Who in heaven can compare with Jehovah? Who among the sons of God will be like Jehovah? We worship God in the great host of saints; He is terrible for everyone around Him. Jehovah, God of hosts! Who is strong like You, O God?” 56 “Give Jehovah, O sons of God, give Jehovah glory and honor” 57. Jehovah is truly the God of gods and the Lord of lords 58 because He is the creator of the world and the ruler of history 59 . Due to the same connection between the natural power and historical power of Jehovah, His struggle with the gods of the peoples in history and the victory over them was transferred from earth to heaven and became a struggle and victory over the heavenly powers. The gods of the pagans are not only the servants and angels of Jehovah, they can sin and have shortcomings 60, they can arm their people against the people of God, they can go against the plans of God, rebel against His greatness. And Jehovah judges them and conquers not only in the fate of the nations 61: He visits the lofty army on high and the kings of the earth on the earth 62; He consigns the nations to the slaughter, before Him the whole host of heaven crumbles, and the heavens are rolled up like a scroll of books, for His sword rests in heaven 63; the proud kings of the earth fall from their thrones before Him, and the proud son of the dawn, Dennitsa, is cast out of heaven by Him. This triumphant victory of Jehovah in heaven and on earth goes deeper into the depths of cosmological evolution, like His gradual victory over the primeval chaos, over its stormy elements, over the monsters raging within it: He crushed the heads of the serpents in the water, crushed the head of Leviathan, the rephaim tremble before Him under the waters 65. His victory in history turns out to be a reflection of a primitive spontaneous victory 66. What we call the creation of the world seemed to the Jews to be the victory of Jehovah over the elements and monsters, the improvement of chaos. Be that as it may, it was triumphant monotheism - it was a real victory of religious consciousness over naturalism and paganism. Jewish monotheism did not simply exclude or reject the divine power of the elements and the power of pagan gods - it absorbed it into itself, was filled with it, and conquered it. Hence the name Elohim can, in its plural form, indicate the inner fullness of the deity of Jehovah. The monotheism of the ancient Jewish religion was the most decisive: the Jews did not know the area excluded from the sphere of Jehovah's divine providence. Jehovah forms light and creates darkness, makes peace and brings disaster, He kills and gives life, smites and heals 67 ; there is no disaster that Jehovah would not allow 68; Satan himself is His servant 69. At the same time, as the victory of Jehovah over the elemental forces deepened into the cosmogonic distance, and the election of Israel by Jehovah was pushed into the depths of human history: the faith of the people was not only reduced to the faith of the fathers, Jacob, Isaac, Abraham, but also to the religion of Shem, Noah, Seth and Adam, the covenant of Jehovah with the Jewish people turned out to be the fulfillment and development of the covenant of Shem, Noah, Seth and Adam with Jehovah - the organizer of the world. As the concept of the overwhelming power of Jehovah in nature and history grew stronger in the religious consciousness of the Jewish people, the conviction of the powerlessness and insignificance of the pagan gods grew. Only Jehovah can be the only Savior, because only He rules over nature and over the destinies of nations, only He is the true God - living, eternal, omnipotent, omnipresent, omniscient 70. Pagan gods cannot provide help and resorting to them is useless. The prophet Elijah mocked the priests of Baal, saying: “Shout with a loud voice, for he is a god; maybe he was lost in thought, or busy with something, or on the road, or maybe he fell asleep, so he will wake up" 71 . The prophet Jeremiah says: “Are there any among the vain (gods) of the pagans who send rain? or can the sky (by itself) give a shower? Is it not You, Jehovah our God? We trust in You, for You do all this." 72 Pagan gods cannot foretell the future and do anything good or bad, they are nothing, and their work is insignificance 73, they are lies and emptiness, in which there is no benefit, 74, vain and false gods 75, not gods 76, etc. So, what remains real from the pagan religion? Idols, graven images. There is no spirit in them 77, no life - they do not see or hear, do not eat or smell 78, these are vile corpses and abominations 79. The prophets with fiery inspiration ridicule idolaters who make their own gods out of gold or wood, who worship idols that are completely useless and even helpless 80 . Here the opposition between the religion of Jehovah and paganism reaches its highest degree, as the opposition between true religion and false religions. All the gods of the nations are idols, but Jehovah created the heavens 81. The gods of the nations are idols who cannot cause evil, but are also unable to do good, but Jehovah God is the truth: He is the living God and the eternal king. The gods who did not create heaven and earth will disappear from the earth and from under the heavens. He created the earth by His power, established the world with His wisdom, and spread out the heavens with His understanding 82 . From such a height of religious ideas for a Jew, a worshiper of Jehovah, to turn to the Baals and Astartes, to descend to pagan idolatry, meant to become fussy, 83 to turn from life to a corpse, to chase a shadow, to madly grasp empty air. “Marvel, O heavens, be amazed,” says Jehovah. For My people have abandoned Me, the fountain of living waters, and have hewed out broken cisterns for themselves that cannot hold water... Like a thief, when he is caught, he is put to shame; Thus did the house of Israel disgrace itself, saying to the tree, “You are my father,” and to the stone, “You begat me.” 84 To understand the height of the monotheistic worship of the Jews, one must keep in mind their ideas about the glory, holiness and spirituality of God. These concepts of the Old Testament Bible, at the stage of their highest development, express the greatness of God, His superiority over the world, His incommensurability with worldly limitations, His self-sufficient bliss and unconditional inner dignity. “Who, like You, Jehovah, is majestic in holiness, worthy of praise, a worker of miracles” 85? He is above the heavens and His glory is above all the earth 86 . Here the nations are like a drop from a bucket, and are counted like a speck of dust on the scales; He raises islands like a grain of powder 87, etc. In particular, of the above-mentioned concepts, glory has a more objective meaning. By the name of glory, the Jew designated that which has its own value and lasting significance, that which is a real good. Speaking about the glory of God, or the name of God 88, he expressed the idea that only in God is real good and real life: Jehovah is the king of glory 89. The Jews were deeply convinced of the corruption and insignificance of the world, left to itself; they saw the source of its vitality and its relative significance exclusively in God; they attributed all its real splendor to the one God. Therefore, in the manifested glory of God they laid the beginning of world existence: the heavens preach the glory of God 90; in the glorification of God they saw the calling of man and all rational beings, and in the fullness of the discovery of divine glory - the goal of the world and the salvation of man. “Give to Jehovah, ye sons of God, give to Jehovah glory and honor, give to Jehovah the glory of His name” 91 . “Praise Jehovah, all you nations; glorify Him, all nations.”92 “Not to us, Jehovah, not to us, but to Your name give glory,” 93 exclaims the psalmist. The prophet calls the blessed future times of salvation of the world times when people will see the glory of Jehovah and the greatness of God 94. The name of the holiness of God denotes the same glory of God, 95 but more from the subjective side, from the side of its relationship to man. God is holy and in His greatness He is terrible for man 96. Who can stand before Jehovah, this holy God 97? Only through His loving condescension does Jehovah become bearable for human humiliation: “For thus says the High and Exalted One, who lives forever, His Holy Name: I dwell on high (of heaven) and in the sanctuary, and also among the humble and submissive in spirit, to revive the spirit of the submissive and revive the heart of the humble” 98 . The only God is characterized by honor and glory, and everything that belongs to Him, that is allocated to serve Him, participates in His glory and becomes holy, both in heaven and on earth 99. So Israel is holy to Jehovah, as His inheritance among all nations 100, and Jehovah, who chose Israel for Himself, is the Holy One of Israel 101. People are called to give glory to Jehovah - in fulfilling this task they must become subjectively holy, i.e. belonging to God, religious: “sanctify yourselves and be holy, for I, Jehovah your God, am holy” 102. Homogeneous with the concepts of glory and holiness is the concept of the spirituality of God. By the name of spirituality, the Jews meant something different than we do; they did not know spirituality in the sense of incorporeality 103. They called spirituality living force, life and strength, vigor, strength. Therefore, God, living, strong, omnipotent, is opposed to the world as the spirit of the flesh 104. And in man, as in everything living, life depends on breathing, on the spirit, which is the “spirit of life” and which makes the “soul alive”; in death the spirit leaves a person 105. In man there is a difference between spirit and soul: the soul is the same as the personality, personal consciousness, the spirit is what animates the human soul, like every animal. Man has his own soul, and the spirit of God 106 is from God: God, who created man from the dust of the ground, breathed into his face the breath of life, and man became a living soul 107. Spirit can only be from God. And not only life in general, but also every intense manifestation of life, such as inspiration, or inspiration, abusive, prophetic, is produced from the Spirit of God 108. The sacred writer of everyday life depicts the Spirit of God hovering over the primeval chaos, which brought order to the world 109. The psalmist sings of the power of the Spirit of God in contrast to the insignificant world: “You hide Your face, they are troubled; you take the spirit away from them, they die and return to their dust; send forth Your spirit, they will be created, and You will renew the face of the earth” 110. For the prophet, the coming times of the salvation of people and the manifestation of the glory of God are represented as times of the outpouring of the Spirit of God on all flesh 111. The main tone in the Old Testament idea of ​​the holiness, glory and spirituality of God is the contemplation of His supreme greatness, His incommensurability with worldly limitations and human weakness. This contemplation had important consequences for the character of Jewish monotheistic worship. If the Lord Jehovah immeasurably surpasses the world, if He alone is holy, and in the world holiness belongs only to that which serves Him, then, of course, worship is appropriate only to the one God, only He alone should be sanctified, glory should be given directly to Him alone. This is the purity of monotheistic worship. The purity of Jewish monotheism lies not only in the fact that all saints are not objects of worship, and are themselves called to worship the one God, but also in the fact that no image serves as a means of worship. The Jews were forbidden to make sacred images, images of any idol, images of a man or woman, images of any livestock that is on the earth, images of any winged bird that flies under the sky, images of any (creeping) creature crawling on the earth, images of any fish that is in the waters below the earth 112 . “All flesh is grass,” writes the prophet, and all its beauty is like the flower of the field... Behold, the Lord Jehovah comes with power, and His mighty arm... So, to whom will you liken God? and what likeness will you compare to Him? The artist casts the idol, and the smelter covers it with gold and attaches silver chains. And whoever is poor for such an offering chooses a rotting tree and seeks out a skilled artist to make an idol that will stand firmly. (But) don’t you know?.. He is the One who sits above the circle of the earth, and those who live on it are like locusts (before Him); He stretched out the heavens like a thin cloth, and spread them out like a tent to live in... To whom will you liken Me, and to whom would I be equal? says the Holy One" 113. This purity of monotheistic worship constitutes the eternal truth of the Old Testament, which lies at the heart of the Gospel. In this regard, the Old Testament religion stands at such a height, before which any superstition of idolatry, even later, turns out to be only a form of hypocrisy. However, Old Testament worship does not have the character of the spirituality of serving God that the Gospel requires: with all the purity of monotheism, Old Testament worship has sharp features of limitation, which is explained by the very way of development of Jewish monotheism and which was embodied in the basic concept of Old Testament religion - the concept of covenant. Court. XI, 24. Wed. 1 Kings XI, 33; 2 Kings I, 2 lines. Life XXVIII, 21 Wed. XXVII, 20. Ref. XXIII, 24; Deut. V, 6 7; VII, 16; XI, 16; XII, 30; XX, 18. Ref. XX, 5; Deut. VI. 15. Iis. Nav. XXIV, 19 – 20. Ref. XU, 11. 13 – 15; Ps. LXXVI, 14 – 16 and many more. etc. Ref. XII, 12; Jer. XLVI, 25. 1 Sam. I, 2, Os. XIII, 4. Deut. XXXII, 8. In Russian translation “sons of Israel”; but they suggest reading אִל בִּנִי instead of בּני. Like LXX κατὰ άριθμον άγγέλων θεοῦ. Deut. X, 17; Ps. ХLIХ, 1; ХСVI, 9; СXXХIV, 5. Ps. LXXIII, 13. 14; Job. XXVI, 5. Is. XXVII, 1; LI, 9; Ezek. XXIX; XXXII. Is. XLV, 7; Deut. XXXII, 39. Am. III, 6; also Ref. IV, 11; XXI, 13; 1 Sam. XXVI, 12.19. Book Job; 1 Sam. XVI, 14; 1 Kings XXII. Ref. III, 14; Number XIV, 21, 28; Deut. XXXII, 40; 1 Kings XXII, 14; 1 Samuel XVI, 7; Is. XL; Jer. X, 10 ; Ps.CXXXVIII. Is. XLI, 23. 24. 29: 1 Sam. XII, 21 Ion. II, 9: Ezek. XXX, 13. Jer. XVI, 18; Ezek. XI, 18. Is. XLIV, XLVI; Oc. VIII, 6: XIII, 2; XIV, 4; Ps. CXIII, etc. Ref. IX, 16 = XIV, 18. Wed. Ps. VIII, 2. 1 Sam. VI, 20; Life XXVIII, 17; Ref. III, 5 2; Tsar. VI, 6, 7, etc. Isa LVII, 15; Oc. XI, 8.9; Ps. CII. Ref. XVI, 3; Zach. XIV, 5; Ps. XV, 3. Ref. XIX, 5, 6; Lion. XX, 26; Tue XIV, 2. Life VI, 1 – 3; Court. IX, 13. Life II, 7; IV, 17; VII, 15; Ps. CXLV, 4. Job XXVII, 3; Life VI, 3. Deut. IV, 15 – 20; Ref. XX, 4; Deut. V, 8. Is. XL. It must be remembered, however, that in reality the Jewish people often stood below these demands, but we do not write alttestamentliche Religionsgeschichte. You might be interested in: