Continuation of prophecies about other peoples — here about Assyrians and Philistines.
The Greek and Hebrew texts differ significantly for certain verses, in particular Isaiah XIV, 24 has a negation in the Hebrew text. Many translations do not contain it, so the meaning of the poem remains dim and unclear.
The general meaning is that God’s judgment awaits those nations. Again ambiguous, as in the previous chapters.
Isaiah emphasizes that if God decrees something, it will be so, and
no one can cancel
God’s word.
About the end of the flood is in the
previous post on the topic:
17032023.html
Next comes God’s blessing to saved people, as it once was to Adam and
Eve. But here the Lord adds the possibility of eating animals in
addition to plants. The place referred to, in particular, by Paul in
questions about pure
and impure
food, is also the Apostolic Council
in Jerusalem in 51.
About blood of the soul
– see the reflections in the post at the
following link:
16032023.html
In fact, researchers believe that here God is giving a short Law
to
the people who lived before Moses. Jews, for example, believe that these
words of God apply to all non-Jews.
Why will animals be afraid of people
? After all, it seems that not
all animals, being alone with a person, are afraid
of him / her (show
caution,
respect”, fear”).
But if you imagine a person in his / her power – modern human has a
lot of means, in particular hunting, lives in groups, communities, has
such powers that it is a geological force on our planet, in particular
because of his / her activity (as is not the case with any animal) there
is progressive change of climate and geographical zones, territories,
etc. And even in those days, people were able to successfully hunt in
groups even on inconvenient
animals.
That’s why these words have meaning especially in our time.
But this does not mean that God allows the destruction of nature. In
short: in Revelation it is said that God will judge those who destroy
the earth
.
Love for nature organically comes from love for God, for people and for ourselves, since we are also all part of nature.
There is more about it in the work at the link (I removed the
dedication from the updated work, as it can be misleading):
https://oleksandr-zhabenko.github.io/en/Beauty.html
In the verse of Genesis IX, 6 we see that the Lord commands to treat
another person with no less love than to oneself. This is indicated by
the fact that because of the image of God, the bearer of which is
another (every) person, the harm caused to him / her has a just and
appropriate punishment. Calls to see the image of God in another person.
The triple repetition of the word human
in different senses indicates
the mystery of the Holy Trinity (in the original Hebrew text there are
even more repetitions, because blood has the root ‘dam’, and man has the
root ‘adam’, so if you read the original roots, it sounds literally
‘shaphak DAM ADAM ADAM DAM shaphak ki tselem elohim asah eth ADAM’.
Here, too, the Greek and Hebrew texts differ for some verses (but are generally similar).
Many meaningful poems that extend the previous structure of
thesis-comparison that strengthens the thesis through negation
, as I
wrote about it earlier.
Due to the considerable volume, I will stop at only one verse -
Proverbs XI, 23: and in the Hebrew text I can see a greater sense than
in the Greek: The desire (lust) of the righteous is only good, the
expectation (hope) of the unrighteous (the wicked, those who are morally
wrong) wrath (outburst of passion)
.
My attention was drawn to the meaning of love: the love of a
righteous person is good and pleasant, and only such one is truly good.
Instead, the wicked man’s attitude is not called desire
but
expectation,
and it consists in (or causes) outbursts of passion,
particularly anger, or the like.
Someone may disagree, say that love is good not only for a righteous person.
But let’s look at it differently – if we see a story of true love,
which, of course, attracts attention with its beauty, then we really
appreciate in it this kindness, beauty, authenticity, honesty, loyalty,
faithfullness, fidelity and other things that constitute the concept of
righteousness and more generally – virtues. A person may not be
righteous in everything, but if his / her love is truly valuable, it is
because in it he / she is like a righteous, virtuous person (not in the
sense of ostentatious righteousness
that is often imagined when
righteousness is mentioned as such, but in the sense of real
righteousness, which may not have such a name among men, but has it with
the Lord). An example of such righteousness (regarding love, not love
related to sexual relationships, but we are talking about desire – and
here everything corresponds to this text), in particular, is the
righteous Joseph the Betrothed, about whom I wrote in yesterday’s work
at the link.
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
And no one will look for the reason that people value love because it is based on vices and lies, deceit, dishonesty, treachery, etc.
Therefore, in this sense, righteous desires are indeed good.
This is a reading in honour of the saint martyrs on the weekdays of Lent. Since there are no readings from the New Testament on the weekdays of Great Lent in honour of non-major holidays, selected passages from the Old Testament are read.
They clearly show for the Old Testament that the Lord takes care of the righteous in a special way even after their death.
The words Their hope is full of immortality
are a prophecy about
the Son of God, the Lord and Savior Jesus Christ. He is their Hope, and
He is full of immortality even at the time of His voluntary suffering
and death on the cross.
Glory be to Thee, our God, glory be to Thee!