#p115713,U2. написал(а):Похоже, библейский творец подзабыл, что человек и так имеет сердце из плоти. Даже если Богу и кажется что там камень.
прикалываетесь? забавненько...
а если аллегорически подойти? не судьба?
Сердце новое, плотяное - восприимчивое ко всему Божественному, а сердце каменное - не восприимчивое.
Дух новый - именно Божий, посредством Которого только и возможна жизнь, вполне сообразная с волею Божией.
и следует помнить, что словом "сердце" в синодальном переведено ивритское слово לֵ֣ב (Eze 36:26 WTT)
вот небольшой комментарий из TWOT Hebrew Lexicon по поводу значений этого слова:
לֵ֣ב
Heart, understanding, mind (also used in idioms such as "to set the heart upon" meaning "to think about" or "to want").
Concrete meanings of לֵ֣ב referred to the internal organ and to analogous physical locations. However, in its abstract meanings, "heart" became the richest biblical term for the totality of man's inner or immaterial nature. In biblical literature it is the most frequently used term for man's immaterial personality functions as well as the most inclusive term for them since, in the Bible, virtually every immaterial function of man is attributed to the "heart."
Very few usages of לֵ֣ב refer to concrete, physical meanings. The death accounts of Nabal (1Sam 25:37) and Joram (2Kings 9:24) likely refer to the physical organ. The physical organ defined the location of Aaron's breastplate (Exo 28:29). Psalm 38:9 probably refers to the beating of the physical organ. Physical "innerness" is expressed by "heart." The deeps congealed "in the heart of' the sea (Exo 15:8) and the fires of Sinai rose "to the heart of ' Heaven (Deut 4:11). The usage of "heart" for a divinely given vital principle may best fit Job 34:14-15 ("if he take back to himself the heart he gave," writer's paraphrase).
By far the majority of the usages of לֵ֣ב refer either to the inner or immaterial nature in general or to one of the three traditional personality functions of man; emotion, thought, or will.
In referring to the inner nature, לֵ֣ב may contrast some relatively obscure or less visible aspect of man's nature with the more public side of his being. it may be regarded as an inner reflection of the outer man (Prov 27:19; RSV "mind"). Dream consciousness may be meant when the heroine's "heart" was awake though her body slept in the Song of Songs (Song 5:2). Statements such as "Why does your heart carry you away?" (Job 15:12) contrast the heart with the remainder of the person. However, in other contexts, "heart" expresses the totality of a man's nature and character, both inner and outer (1Kings 8:23; Psa 9:1 [H 2]).
Closely related to the above is the usage of l¢b as an emphatic personal term (cf. similar usage of nepesh) The plagues are sent, not just upon Pharaoh, but upon Pharaoh's heart (Exo 9:14). Thus, Jacob's stealing of Laban's heart might emphasize Laban as the object of Jacob's actions rather than Jacob's subtlety (Gen 31:20; cf. RSV, "Jacob outwitted Laban"). Similarly, the breastplate of judgment on Aaron's heart may emphasize Aaron as the bearer of judgment as well as a bodily location (Exo 28:29). A variation of this usage is "heart" as reflexive: "Refresh your hearts" for "Refresh yourselves" (Gen 18:5) and "strengthen your heart" for "strengthen yourself (with food)" (Jud 19:5).
The whole spectrum of emotion is attributed to the heart. Examples of positive emotions are the following: Hannah's heart rejoiced (1Sam 2:1) as should the hearts of those who seek the Lord (1Chr 16:10). Love may be centered in the heart, as when Delilah complained that Samson's heart was not with her (Jud 16:15). Absalom gained for himself the loyalty of the Hebrew nation by stealing their hearts (2Sam 15:6). The joyful excitement from the news that Joseph was alive made Jacob's heart faint (Gen 45:26). Reception of comfort is seated in the heart as in the idiom "to speak to the heart" (Gen 34:3; Isa 40:2) for "to comfort."
As for negative emotions, grief is "evil of heart" (Neh 2:2; RSV "sadness of heart"). David's regret or bad conscience at cutting Saul's garment is expressed as "his heart struck him" (1Sam 24:6; cf. 2Sam 24:10). God's regret at creating man is centered in God's heart (Gen 6:6). The broken heart accompanies being oppressed (Psa 34:18 [H 19]). Contempt (2Sam 6:16), envy (Prov 23:17), and anger (Prov 19:3) are all functions of the heart.
Idioms relating the heart to fear and bravery are so numerous as to deserve separate treatment. Fear is expressed as follows: The heart may "go out" or "leave" (Gen 42:28; KJV, RSV, "fail"); it may "fall" (1Sam 17:32; RSV, "fail"). To remove courage is to hinder the heart (Num 32:7, 9). Fear occurs when the heart "deserts" its owner (Psa 40:12 [H 13]; KJV, "fails") or "melts" (Josh 14:7). Trembling of heart may represent emotions ranging from the complete demoralization of God's people under judgment (Deut 28:65; cf. 1Sam 28:5) to Eli's anxiety over the welfare of the ark of God (1Sam 4:13). On the other hand the "heart of a lion" speaks of courage (2Sam 17:10).
Thought functions may be attributed to the heart. In such cases it is likely to be translated as "mind" or "understanding." To "set the heart to" may mean to "pay attention to" (Exo 7:23) or to "consider important" (2Sam 18:32). Creative thought is a heart function. Wicked devices originate in the heart (Gen 6:5). The RSV translates "which came upon Solomon's heart" as "all that Solomon had planned" (2Chr 7:11).
Wisdom and understanding are seated in the heart. The "wise heart" (1Kings 3:12; RSV, "wise mind") and "wise of heart" (Prov 16:23) are mentioned. This idiom can be so strongly felt that "heart" virtually becomes a synonym for such ideas as "mind" (2Chr 9:23; RSV) or "sense" (Prov 11:12; RSV). The heart functions in perception and awareness as when Elisha's heart (i.e. Elisha's perceptive nature; RSV "spirit") went with Gehazi (2Kings 5:26). As the seat of thought and intellect, the heart can be deluded (Isa 44:20; RSV "mind").
The heart is the seat of the will. A decision may be described as "setting" the heart (2Chr 12:14). "Not of my heart" expresses "not of my will" (Num 16:28). The "hearts" of the Shechemites inclined to follow Abimelech (Jud 9:3). Removal of the decision-making capacity is described as hardening the heart (Exo 10:1; Josh 11:20). Closely connected to the preceding is the heart as the seat of moral responsibility. Righteousness is "integrity of heart" (Gen 20:5). Moral reformation is to "set one's heart aright" (Job 11:13). The heart is described as the seat of moral evil (Jer 17:9).
Personality dispositions may be considered as more or less permanent personality patterns. Some typical dispositions located in the heart are generosity ("generous heart"; Exo 35:5), pride ("his heart became high"; 2Chr 26:16), and faith ("the heart made firm"; Psa 78:8).
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