Crimson color - description, features and interesting facts. Nikolay tyukhanov - afghanistan lyrics with chords warm and cold colors

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Nikolai Tyukhanov - Afghanistan Lyrics with chords

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Commissioned by Emilia (Belarus)

Original key - approximately Gm

Intro: Am - 2 times Am Am ​​Am ​​Dm7 Dm7 E E Am Fmaj7

Am
Who dared, who sent? To look into the eyes...
Gm A7
And what do they, boys - a duffel bag, yes the station
Dm7 Fm
From custody, from the longing of a stupid day
Cmaj7 E
I'll be back, guys, mother, pray for me!

Stars of a hundred carats, smoke in the wagons in a column,
Someone's checkmate, someone's laughter, someone's moan
And barefoot poplars rush to the north,
Cmaj7 E
In October, in the ears, the wind cries secretly

Am
Receive us Earth blue eyes,
Am Dm7
You are the line beyond which you can no longer help with tears
Dm7 E
Accept me, sky with a crimson smudge,
E Am Fmaj7
And youth is waving its handkerchief somewhere far, far away...

The silent reproach of the mountains with gray-haired sadness,
And the lesson is not for us, if not ours, but someone else's
Yes, there is the concept of Duty, but there is the concept of Honor!
Why did you immediately stop talking, where is the heroic arrogance?

Now sing about love, so that you can quickly forget everything,
Only hands in blood for a lifetime can not be washed!
Lies hid from wounds behind a verbal pattern ...
Who are you now, Afghan, our pain and shame?




E Am E
But are we ourselves so pure as to trample on someone with our boots?

Time will wash away the blood from the mountains, fear will dissipate again...
Why do they still appear in dreams
Those who cannot be returned, those who cannot be forgotten?
And no longer sleep - it remains to ask ...

Forgive me, the sky with a crimson smudge!
You will be my eternal, until the last breath, a reproach
Forgive us, Earth with blue eyes!
But are we ourselves so pure as to trample on someone with our boots...

Prizes:

Ivan Pavlovich Bagryany(ukr. Ivan Pavlovich Bagryany; real name Lozovyaga or Lozovyagin, Ukrainian Lozov "yaga, Lozov" yagin; -) - Ukrainian prose writer, poet, essayist, playwright, politician.

Youth

In the years civil war and in the early 1920s he was in the Soviet socio-political work, but in 1925 he left the Komsomol. Since 1926, he began to engage in literary activities (debut in the Kiev magazine Globus), is a member of the MARS group, where he becomes close to E. Pluzhnik, G. Kosynka, V. Pidmogilny. Published in "Globus", "Vsesvit", "Life and Revolution", "Chervoniy Shlyah", etc.

Arrests, imprisonment

In 1920 - 1930, Ivan Bagryany participated in the activities of the literary association "Workshop of the revolutionary word". On April 16, 1932, he was arrested in Kharkov on charges of "carrying out counter-revolutionary agitation" in his literary works, such as the poem "Ave Maria" (1929), the historical novel "Skelka", the poems "Tin", "Vendee", "Gutenberg" , social satire "Batig". Spent several months in solitary confinement in the inner prison of the OGPU. On October 25, 1932 he was sent to a special settlement in the Far East for 3 years. He unsuccessfully tried to escape, the term was extended for 3 years, but he had to serve it already in the BAM camp.

Emigration

In 1945, even before the defeat of the Nazi troops, Bagryany emigrated to Germany through the OUN.

After the war, he wrote a pamphlet "Why don't I want to turn to the SRSR?" (“Why don’t I want to return to the USSR?”), where he set out a political declaration on behalf of a former Ostarbeiter and prisoner of war. In the pamphlet, the USSR was presented as a "motherland-stepmother", which staged a genocide against its own people. In 1948 Bagryany founded the Ukrainian Revolutionary Democratic Party (URDP). From the same year until his death, he edited the newspaper "Ukrainian News", where he collaborated with F. P. Pigido. He headed the executive committee of the Ukrainian National Council, was the deputy of the "President of the UNR in exile" S. Vitvitsky.

Prizes

Compositions

Novels

  • "Marevo" (prohibited from publication by censors)
  • "Skelka", a novel in verse (Kharkov, 1930)
  • "Tiger Catchers" (Lvov - Krakow, 1944)
  • "Beloved" (1944; destroyed by the author)
  • The Garden of Gethsemane (New Ulm, 1950)
  • "Marusya Boguslavka", the first part of the epic "Wild Wind" (Munich, 1957)
  • "A Man Runs Over an Abyss" (New Ulm - New York, 1965; posthumous)

Tale

  • "Defeat", a story-nativity scene (1948)
  • "Circle of Fire" (New Ulm, 1953)

stories

  • "Black silhouettes: five short stories" (Akhtyrka, 1925; composition: "Etude", "Petty bourgeois", "Madonna", "Petro Kamenyar", "Hare")
  • "From the stories of an old fisherman" (1927)
  • "At Twilight" (1927)
  • "Kid" (1928)
  • "Hand" (1928)
  • "At Mount Mithridates" (1929)

Plays

  • "Lilac"
  • "General" (1944)
  • Morituri (1947)

Collections of poems

  • "To the Forbidden Borders" (Kyiv, 1927)
  • "In the Sweat of Your Face" (1929) (censored)
  • "Golden Boomerang" (1946)

poems

  • "Mongolia" (1927)
  • "Dog Feast" (Kyiv, 1928)
  • "Vendee" (1928)
  • "Ave Maria" (Kharkov, 1929)
  • "Knut" (1928-1930)
  • "Gutenberg" (1928-1930, disappeared in the early 1930s)
  • Comet, satirical epic (1928-1930, incompletely preserved)
  • "Gulyai-Polye" (Ternopil, 1944)
  • "Anton Beda, Labor Hero: A Tale of DP", satirical poem (New Ulm, 1947)
  • "Sugar Factory (A Poem of Four)"
  • "Swordsmen"

Publicism

  • "Rafters over the camp" (Kharkov, 1932)
  • "Why don't I want to return to the USSR?"

Write a review on the article "Purple, Ivan Pavlovich"

Notes

Literature

  • Zagrebelny P. Bagryany Ivan // ULE - S. 108.
  • Encyclopedia of Ukrainian studies. Slovnikov part. - T. 1. - S. 81.
  • MU-97 - S. 33.
  • Shugay O.V. Bagryany Ivan // Encyclopedia of modern Ukraine. - T. 2. - K., 2003. - S. 65-66.
  • Shevchenko L. A. Bagryany Ivan Pavlovich // Encyclopedia of the history of Ukraine. - Kyiv: Naukova Dumka, 2003. - Vol. 1 - S. 162.
  • Shevchenkiv laureates 1962-2001: Encyclopedic dovіdnik. - K., 2001. - S. 29-31.
  • Alive at Kam'yantsі sings // Prapor Zhovtnya (Kam'yanets-Podilsky). - 1990. - 18 sickles. - p. 4.
  • Shugay O. Through the thorns of the Getsiman Garden // Literary Ukraine. - 1990. - 6th spring. - S. 6.
  • Shugay O. Through the thorns of the Getsiman Garden: New biography of Ivan Bagryany // Ukraine. - 1991. - No. 18. - S. 30-35, 3-4 tabs.
  • Gavrilchenko O., Kovalenko A. Strokes to the Literary Portrait of Ivan Bagryany // Bagryany I. Garden Getsimansky. - K., 1992. - S. 3-18.
  • Cherevatenko L.“Walk only along the line of the greatest support - and you know the world” // Bagryany I. People live over the forest. - K., 1992. - S. 293-319.
  • Dziuba I. Publicism of Ivan Bagryany // Suchasnist. - 1992. - No. 4. - S. 64-70.
  • Shugay Oleksandr. Ivan Bagryaniy (1906-1963), writer, hromada dyach // 100 most domestic Ukrainians. - K., 2005. - S. 564-571.

Links

  • (ukr.)
  • (ukr.)
  • // " Vіtchizna" No. 1-2, 2005

An excerpt characterizing Bagryany, Ivan Pavlovich

Then, when the whole field was covered with smoke, in this smoke (from the side of the French) two divisions moved to the right, Desse and Compan, to the flushes, and to the left the regiments of the Viceroy to Borodino.
From the Shevardinsky redoubt, on which Napoleon stood, the fleches were at a distance of a verst, and Borodino was more than two versts in a straight line, and therefore Napoleon could not see what was happening there, especially since the smoke, merging with the fog, hid all terrain. The soldiers of the Desse division, directed at the fleches, were visible only until they descended under the ravine that separated them from the fleches. As soon as they descended into the ravine, the smoke of gun and rifle shots on the flashes became so thick that it covered the entire rise on that side of the ravine. Something black flickered through the smoke - probably people, and sometimes the gleam of bayonets. But whether they were moving or standing, whether they were French or Russian, it was impossible to see from the Shevardinsky redoubt.
The sun rose brightly and beat with slanting rays right in the face of Napoleon, who looked from under his arm at the flushes. Smoke crept in front of the flushes, and now it seemed that the smoke was moving, now it seemed that the troops were moving. From behind the shots, the cries of people were sometimes heard, but it was impossible to know what they were doing there.
Napoleon, standing on the mound, looked into the chimney, and in the small circle of the chimney he saw smoke and people, sometimes his own, sometimes Russians; but where it was that he saw, he did not know when he looked again with a simple eye.
He descended from the mound and began to walk up and down in front of it.
Occasionally he stopped, listened to the shots and peered into the battlefield.
Not only from the place below where he stood, not only from the mound on which some of his generals were now standing, but also from the very fleches, on which were now together and alternately now Russians, now French, dead, wounded and alive, frightened or distraught soldiers, it was impossible to understand what was happening in this place. In the course of several hours, in this place, amid the incessant shooting, rifle and cannon, either Russians, or French, or infantry, or cavalry soldiers appeared; appeared, fell, shot, collided, not knowing what to do with each other, shouted and ran back.
From the battlefield, his sent adjutants and orderlies of his marshals constantly jumped to Napoleon with reports on the progress of the case; but all these reports were false: both because in the heat of battle it is impossible to say what is happening at a given moment, and because many adjutants did not reach the real place of the battle, but transmitted what they heard from others; and also because while the adjutant was passing those two or three versts that separated him from Napoleon, circumstances changed and the news he was carrying was already becoming false. So an adjutant galloped up from the vice king with the news that Borodino was occupied and the bridge on Kolocha was in the hands of the French. The adjutant asked Napoleon if he would order the troops to leave? Napoleon ordered to line up on the other side and wait; but not only while Napoleon was giving this order, but even when the adjutant had just left Borodino, the bridge had already been recaptured and burned by the Russians, in the very battle in which Pierre participated at the very beginning of the battle.
The aide-de-camp, galloping from the flush with a pale, frightened face, reported to Napoleon that the attack was repulsed and that Compan was wounded and Davout was killed, and meanwhile the flushes were occupied by another part of the troops, while the adjutant was told that the French were repulsed, and Davout was alive and only slightly contused. Considering such necessarily false reports, Napoleon made his orders, which either had already been executed before he made them, or could not be and were not executed.
The marshals and generals, who were at a closer distance from the battlefield, but, like Napoleon, did not participate in the battle itself and only occasionally drove under the fire of bullets, without asking Napoleon, made their orders and gave their orders about where and where to shoot, and where to ride horseback, and where to run foot soldiers. But even their orders, just like those of Napoleon, were carried out to the smallest extent and rarely carried out. For the most part, the opposite of what they ordered came out. The soldiers, who were ordered to go forward, having fallen under the shot of a grapeshot, fled back; the soldiers, who were ordered to stand still, suddenly, seeing Russians suddenly appearing in front of them, sometimes ran back, sometimes rushed forward, and the cavalry galloped without orders to catch up with the fleeing Russians. So, two regiments of cavalry galloped across the Semyonovsky ravine and just drove up the mountain, turned around and galloped back with all their might. The infantry soldiers moved in the same way, sometimes running not at all where they were ordered to. All the orders about where and when to move the guns, when to send foot soldiers - to shoot, when horsemen - to trample on Russian foot soldiers - all these orders were made by the nearest unit commanders who were in the ranks, without asking even Ney, Davout and Murat, not only Napoleon. They were not afraid of punishment for non-fulfillment of an order or for an unauthorized order, because in the battle it is the most precious thing for a person - his own life, and sometimes it seems that salvation lies in running back, sometimes in running forward, and these people acted in accordance with the mood of the moment. who were in the heat of battle. In essence, all these forward and backward movements did not facilitate or change the position of the troops. All their running and jumping on each other did almost no harm to them, and harm, death and injury were caused by cannonballs and bullets flying everywhere in the space through which these people rushed. As soon as these people left the space through which the cannonballs and bullets were flying, their superiors, standing behind, immediately formed them, subjected them to discipline and, under the influence of this discipline, brought them back into the area of ​​\u200b\u200bfire, in which they again (under the influence of the fear of death) lost discipline and rushed about the random mood of the crowd.

Napoleon's generals - Davout, Ney and Murat, who were in the vicinity of this area of ​​\u200b\u200bfire and even sometimes called into it, several times introduced slender and huge masses of troops into this area of ​​\u200b\u200bfire. But contrary to what was invariably done in all previous battles, instead of the expected news of the flight of the enemy, slender masses of troops returned from there in disordered, frightened crowds. They organized them again, but there were fewer and fewer people. At noon, Murat sent his adjutant to Napoleon demanding reinforcements.
Napoleon was sitting under the mound and drinking punch, when Murat's adjutant galloped up to him with assurances that the Russians would be defeated if his majesty gave another division.
- Reinforcements? - said Napoleon with stern surprise, as if not understanding his words and looking at the handsome adjutant boy with long curled black hair (just like Murat wore hair). "Reinforcements! thought Napoleon. “What kind of reinforcements do they ask for when they have in their hands half of the army directed at the weak, unfortified wing of the Russians!”
“Dites au roi de Naples,” Napoleon said sternly, “qu "il n" est pas midi et que je ne vois pas encore clair sur mon echiquier. Allez... [Tell the Neapolitan king that it is not yet noon and that I still do not see clearly on my chessboard. Go…]
Handsome adjutant boy with long hair Without letting go of his hat, with a heavy sigh, he galloped back to where people were being killed.
Napoleon got up and, calling Caulaincourt and Berthier, began to talk with them about matters not related to the battle.
In the middle of the conversation, which was beginning to interest Napoleon, Berthier's eyes turned to the general with his retinue, who, on a sweaty horse, galloped to the mound. It was Belliard. Dismounting from his horse, he approached the emperor with quick steps and boldly, in a loud voice, began to prove the need for reinforcements. He swore on his honor that the Russians would die if the emperor gave another division.
Napoleon shrugged his shoulders and, without answering, continued his walk. Belliard began to speak loudly and animatedly to the generals of the retinue who surrounded him.
“You are very ardent, Belliard,” said Napoleon, again approaching the general who had arrived. It's easy to make a mistake in the heat of the fire. Come and see, and then come to me.
Before Belliard was out of sight, a new messenger from the battlefield galloped up from the other side.
- Eh bien, qu "est ce qu" il y a? [Well, what else?] - Napoleon said in the tone of a man annoyed by the incessant interference.
- Sire, le prince ... [Sovereign, Duke ...] - began the adjutant.
"Requesting reinforcements?" Napoleon spoke with an angry gesture. The adjutant bowed his head affirmatively and began to report; but the emperor turned away from him, took two steps, stopped, turned back and called Berthier. “We need to give reserves,” he said, spreading his arms slightly. - Whom to send there, what do you think? - he turned to Berthier, to this oison que j "ai fait aigle [the caterpillar that I made an eagle], as he later called him.
- Sovereign, send Claparede's division? - said Berthier, who remembered by heart all the divisions, regiments and battalions.
Napoleon nodded his head in the affirmative.
The adjutant galloped to Claparede's division. And after a few minutes the young guards, standing behind the mound, moved from their place. Napoleon silently looked in that direction.
“No,” he suddenly turned to Berthier, “I cannot send Claparède. Send Friant's division, he said.
Although there was no advantage in sending Friant's division instead of Claparède, and there was even an obvious inconvenience and delay in stopping Claparede now and sending Friant, the order was carried out with precision. Napoleon did not see that in relation to his troops he played the role of a doctor who interferes with his medicines - a role that he so correctly understood and condemned.

And whoever is baptized, it seems, is cleansed both in accordance with the law and in accordance with the Gospel. With the law - since Moses sprinkled the blood of a lamb, using a bunch of hyssop; in accordance with the gospel - since the clothes of Christ were white as snow when he showed the glory of his resurrection in the gospel. Whiter than snow is he whose sin is forgiven.

About sacraments.

St. Basil the Great

And come, and let us be exhausted, says the Lord. And if your sins are like scarlet, I will whiten like snow; but if they be like scarlet, like a wave I will whiten

In many places of Scripture we find similar expressions, as if God descends into judgment, puts Himself on the same level with people. This is, for example, the following: The Lord Himself will come to judgment from the elders of the people and from their princes(Isaiah 3:14). Micah reads the same: Hear the word of the Lord, the Lord said: Rise up, judge with the mountains, as the judgment of the Lord is against His people, and with His people oppose to have. My people! what will I do to you, or what will I insult you, or what will I do to you? answer mi(cf.: Mic. 6, 1-3). And it is fitting that God's judgment should not be violent, but, on the contrary, should have more in common with those judgments that people have, and give the defendant a place for justification, so that a person, seeing his case brought to light, and under punishment confirm irrefutable judgments. God, agreeing that the punishment was inflicted on him in all justice, and also in the pardon, he saw that forgiveness was given to him according to the law and in order. Scripture presents this personified, not because the Judge will put questions to each of us or give answers to the judged, but in order to inspire us with care and so that we do not forget to think about our justification. It is probable that by some unspeakable force, in a moment of time, all the deeds of our life, as in a picture, will be imprinted in the memory of our soul. And thus we hear this: now bypassing them advise them, against the face of Mi bysh(Hos. 7, 2). And the books mentioned by Daniel (see: Dan. 7, 10), what else do they mean, if not the Lord stirring up in the human memory the images of everything that has been done, so that everyone remembers his deeds and so that we can see what we are being punished for.

Therefore, after being washed and cleansed from the filth of sin, having taken away evil from the soul before the eyes of God, ceased from evil deeds and accepted the knowledge of good deeds: sought judgment, delivered the offended, judged and justified the widow - Israel is called to the contest, accepting the promise, that shall be whitened either as snow or as a wave. Thus, washing in itself is not enough to bring the washed person to the whiteness of snow or waves, but deeds and considerable diligence are needed; so that ablution cleanses from defilement, and judgment sir and widow's excuse they also deliver a whiteness equal to the whiteness of snow or waves. For things that are scarlet may be pure, but not worthy of whitening. Since crimson has a pale red color, and scarlet is more red and completely red, the relation of the former to snow, and the latter to the white wave, is noticed. So, our sins are likened to the red color, because they are murderous for souls. And just as what is repeatedly and carefully immersed in a dye solution acquires a color that is more durable and indelible, and what is dyed slightly and, no matter how it is, has a color that is clingy and easily washed off, so the soul, drunk with sin and acquiring the habit of evil, imprints in itself the irreducible and how would be a scorched sinful stain; and the soul, less and, as it were, slightly abiding in evil, is weaker colored and stained with sin, because in proportion to sins, the color comes out stronger or weaker. But why are snow and waves chosen from white substances for comparison? Because the wave, being white by nature, becomes even whiter from careful processing. Therefore, human life, making natural benefits through asceticism, can greatly advance in virtue. Likewise, snow, being water in its essence, becomes white from the rising air, when moisture, blown off by gusts of wind in the clouds, swells into foam as a result of strong movement, while hardening from cooling in the air and having received a certain coherence and heaviness, it rushes down by natural attraction. . Likewise, the soul, having multiplied its natural benefits by its own asceticism and the assistance of the Spirit, at the righteous judgment of God is rewarded with lordship by the grace of God given to the saints.

Interpretation of the prophet Isaiah.

The great Physician of souls is ready to heal your infirmity, this ready Liberator not only of your soul, but of all souls enslaved to sin. These are his words, His saving lips prophesied.

Messages.

St. John Chrysostom

Then come and let us reason, says the Lord. If your sins be as scarlet, they will be as white as snow; if they are red like purple, they will turn white like a wave

Then come and let us reason, says the Lord. It should be noted that everywhere God does not demand anything from the prophets so much as the protection of the offended. So in another place, as in Micah, when the Jews say: “Shall I give Him my firstborn for my transgression, and the fruit of my womb for the sin of my soul?”, He adds: "Oh man! told you what is good and what the Lord requires of you: to act justly, to love works of mercy, and to walk humbly before your God.”(Mic. 6:7-8) . The prophet David also says: “I will sing mercy and judgment; To you, O Lord, I will sing(Ps. 100:1) .

And come. He presented excuses in advance, then calls for judgment; he taught them beforehand how they could get rid of the accusations, and then he demands an account, so as not to condemn them, who have no defense. And we'll stretch says we will sue. Judged, He is both a defender and a doctor.

Further, wishing to show that even though we have done great deeds, we still need His love of mankind for deliverance from sins, he says: if your sins be as scarlet, they will be as white as snow; takes completely opposite properties and promises to change one of them to the opposite.

If they are red like purple, I will whiten them like a wave. Great is the power of patronage for widows, if it is a soul so defiled that it is, as it were, covered with the paint of wickedness, not only frees from evil, but also makes it so bright.

Interpretation of the prophet Isaiah.

Therefore, even if you fall into all sorts of vices, say to yourself: God is philanthropic and desires our salvation: If a,- He speaks, - your sins will be as scarlet, they will be as white as snow; if they are as red as purple, they will be as white as a wave, that is, I will change it to the opposite state. Let us not despair: it is not so dangerous to fall as, having fallen, to lie down; it is not so dangerous to be wounded as, being wounded, not to want healing ... I say this not to make you more careless, but to keep you from despair.

Discourses on 1st Epistle to the Corinthians.

And why do you adorn the body, while the soul remains neglected and covered with impurity? Why do you not so much care about the soul as about the body? Indeed, even more care should be taken of her, but at least, beloved, let us have at least some care for her. Tell me: if someone asked you, what would you rather desire - a body that is clean, healthy and beautiful, and wear poor clothes, or have a body ugly and sick, but walk in gold and flaunt jewelry? Wouldn't you much rather want to have goodness in the very nature of your body than in the splendor of your clothes? Would you really desire this with regard to the body, and the opposite with respect to the soul? Having a disgusting, ugly and black soul, do you really think to win anything through gold jewelry? Isn't this the ultimate insanity? It is better to turn these ornaments inside and take away your soul with these necklaces. When they lie on the body, they serve neither health nor beauty. After all, they will not make black white, nor the ugly - beautiful and plausible.

Conversations on the Gospel of John.

God does not refuse to defend himself before people, but cries out through the prophet: And he not only defends himself and is judged, but also teaches us how to avoid condemnation. Not only said: "come and let us stretch", but he showed us in advance what to say and what to do, and then he led us to the judgment seat. Listen to what the prophet said above. “Wash yourself [and] wake up clean, take away wickedness from your souls ... learn to do good, ... judge the sire and justify the widow”(Isaiah 1:16-17) . And then says: "Come and let us be exhausted, says the Lord". I do not want, he says, to take you (to judgment) completely defenseless, but having provided you with the means of justification. I call to account, and I want to sue you not in order to condemn, but to spare. Thus says (God) elsewhere: "Speak thou before thy iniquity, that thou be justified"(Isaiah 43:26) . You have a cruel and merciless accuser; warn to take his place; block his shameless lips.

Eight words for the book of Genesis. Word one.

St. Cyril of Alexandria

Then come and let us reason, says the Lord. If your sins be as scarlet, they will be as white as snow; if they are red like purple, they will turn white like a wave

St. Cyril of Jerusalem

Then come and let us reason, says the Lord. If your sins be as scarlet, they will be as white as snow; if they are red like purple, they will turn white like a wave

And the Father will sit and His raiment was as white as snow, and the hair of His head was like a pure wave(Dan 7:9). It is humanly represented. Why? Because He is the King of people undefiled by sins. For He says: Your sins… how to whiten the snow… and like a wave. Through which is meant the remission of sins or even a sinless state.

Announcements for the Enlightened.

Mch. Justin the Philosopher

Then come and let us reason, says the Lord. If your sins be as scarlet, they will be as white as snow; if they are red like purple, they will turn white like a wave

And the prophet Isaiah, as I mentioned before, proclaimed how those who have sinned and repentant can be freed from sins.

Apology.

Rev. Ephraim Sirin

Then come and let us reason, says the Lord. If your sins be as scarlet, they will be as white as snow; if they are red like purple, they will turn white like a wave

And come, and we will wear out with each other

that is, if you judge rightly and heed the voice of orphans and widows, then come to me and ask; I will hear you, says the Lord.

And if your sins are like scarlet, like white snow

The crimson color means the flesh defiled and mired in sins, and the snow is the color of purity and purity. “Your sin ..., as if the snow will be whitened” hyssop of my mercy.

Interpretation of the book of the prophet Isaiah.

If you see many of your secret sins, this should not make you careless about your salvation, because your Lord can cleanse you and whiten your blackness. If sin has penetrated deep into you, like paint into a wave, then, according to the prophet (Is. 1: 18), the Lord will whiten you like snow. Leave only, sinner, your iniquities, come to contrition for the sins committed before, and He will receive you mercifully.

Interpretation of some places of Jeremiah's lamentation.

Rev. John of Damascus

Then come and let us reason, says the Lord. If your sins be as scarlet, they will be as white as snow; if they are red like purple, they will turn white like a wave

With such promises from God, you, human being, without hesitation and without delay, turn to Christ, our God-loving God, and you will be enlightened in spirit, and your face will not be darkened. Together with immersion in the water of the font at holy baptism, all your shame of the former person and all the weight of the sins weighing on you will be buried forever. Then you start new life free from every stain and dirt of transgressions.

About Barlaam and Joasaph.

Blzh. Hieronymus Stridonsky

Then come and let us reason, says the Lord. If your sins be as scarlet, they will be as white as snow; if they are red like purple, they will turn white like a wave

If your sins are like purple, they will be white as snow, and if they are red like scarlet, they will be white like fleece. The order of thought is wonderful: for it is not enough that he said: wash yourself, if you did not join, be clean (Is. 1:16), so that after washing with water they have purity of heart, for blessed are the pure in heart, for they shall see God(Matthew 5:8) ; when they receive purity of heart, they must remove evil from their thoughts, not before the eyes of people, but before the eyes of God, from Whom nothing can be hidden. In the same words: stop doing wrong(Is. 1:16), one hears the gospel: be healthy: who do not sin, but what will be worse than that(John 5:14) . And so, moving away from vices, let him learn goodness and take care of justice, help the oppressed, support the orphan and the widow (Is. 1:17), and if this is done, then the sins that were previously bloody like purple will be forgiven, and the deeds of murder and blood will be replaced by the garment of the Lord, made from the fleece of the Lamb (Rev. 7:14), followed in the Apocalypse by virgins shining with whiteness.

Interpretation of the book of the prophet Isaiah. Book one.

Blzh. Augustine

Then come and let us reason, says the Lord. If your sins be as scarlet, they will be as white as snow; if they are red like purple, they will turn white like a wave

Is it surprising if snow-white robes represent the Church?

Sermons.

It is necessary for a man that the grace of God not only justify the ungodly, that is, make him righteous out of the wicked, returning good for his evil, but also that, when he is already justified by faith, he should live with this grace and lean on it, so as not to fall. Therefore, in the book Song of Songs about the Church itself it is written: Who is this ascending white, leaning on his beloved(Song 8:5) ? Whitened is that which by itself cannot become white. And by whom is it made white, if not by Him Who speaks through the prophet: If your sins be as scarlet, they will be as white as snow? So, she did not deserve by any good that she was made white, but having become white, she already lives in goodness, if only she constantly leans on Him by Whom she was made white. Therefore, Jesus Himself, on whom the white woman leans, said to His disciples: You can't do anything without me(John 15:5) .

About grace and free will.

Tertullian

Then come and let us reason, says the Lord. If your sins be as scarlet, they will be as white as snow; if they are red like purple, they will turn white like a wave

The scarlet color of Isaiah denotes the blood of the prophets, the red (as more glorious) the blood of the Lord.

against Marcion.

Lopukhin A.P.

Art. 18-20 Then come, and let us reason, says the Lord. If your sins be as scarlet, they will be as white as snow; if they are red like purple, they will be as white as a wave. If you are willing and obedient, you will eat the good things of the earth; but if you deny and persist, the sword will devour you: for the mouth of the Lord speaks

Only with such active and sincere repentance can the Lord admit Jewish sinners to Himself and sort out their case with them. Their conscience, of course, will torment them terribly; they will come to despair, remembering the crimes they have committed, and therefore God reassures them with the hope of the opportunity to receive forgiveness from any, even the most serious, sin.

Bagryanitsa in Heb. schantm from schani. This was the name among the Jews of thick red paint, obtained from the testicles of a mollusk, which was found in abundance along the shores of Phoenicia and in general in the Mediterranean Sea. Only the Phoenicians knew the secret of making this paint.

Purple in Heb. tofe also stands for red paint. Both of these synonymous expressions serve as symbols of the blood, with which, as said above, the hands of the Jews were stained, and together they indicate their strong sinfulness, which cannot be healed just as purple or crimson dye is not washed off the cloth.

Snow and wave(sheep's purified wool, completely white) - symbols of purity, which among all peoples was symbolically denoted by the white color of clothes (cf. Ps. 50:9; Dan. 7:9).

You will eat – the sword will devour. Here is an obvious play on words: either the Jews will eat the fruits of the earth, or they themselves will be devoured by a sword, which, as is customary to say, eats into the body of the one it falls on (Deut. 32:42).

Explanatory Bible.