| Allegorizing the tunic " s seamlessness as the unity of the church (cf. 17:11; 9:16) 10152 fails at the least because Jesus is deprived of the tunic and perhaps also because John speaks of a tunic and not a robe. 10153 Mention of the tunic " s seamlessness may simply signify that it is woven rather than knitted, and hence more expensive. 10154 In the context of the whole Gospel, John may emphasize simply that Jesus divests himself of all earthly possessions at the cross, as he earlier laid aside his garments to take on the role of a servant (13:4). 10155 If so, the text reminds disciples of the suffering they may also need to embrace to serve one another (13:14–16). Or John may mention its seamlessness primarily to explain why soldiers had to draw lots for it, so fulfilling Ps 22literalistically. 10156 John " s most central implication at this point, however, is the fulfillment of Scripture. His ον at the end of v. 24 ( " this is why the soldiers did these things») reinforces the point: the soldiers may have acted according to custom and may have acted according to evil desires, but they ultimately were unwittingly fulfilling God " s unbreakable word (13:18; 15:25; cf., e.g., Gen 50:20; 1 Kgs 22:30, 34–35, 38). 4. The Women at the Cross (19:25–27) Women play significant roles in the Gospel, sometimes shaming the male disciples by the women " s positive contrast with them. Thus the Samaritan woman " s witness provides opportunity for Jesus» male disciples to reap (4:37–39), Mary " s lavish devotion contrasts starkly with Judas (12:3–7), and now women disciples appear at the cross when, with the exception of the beloved disciple (19:26–27, 35), the male disciples appear to have scattered (16:32) and Peter has denied Jesus (18:25–27). Because human gender was most often noticed when it was feminine, in Greek thought some women could be understood as bringing shame on their entire gender; 10157 John " s positive portrayal of these women may thus speak favorably of women, countering negative perceptions. At the same time, women " s courage (see comment below) could be used to shame or encourage men, 10158 so these women also likely function paradigmatically for genuine disciples in genera1. 4A. Women Bystanders (19:25) |
| A «good shepherd» (ποιμν γαθς) was one who cared for his sheep and would not harm them. 7385 A trustworthy shepherd would nurse the sick sheep back to health. 7386 Moreover, the life of a faithful shepherd would be difficult (cf. Gen 31:38–42 ), and would require facing predators on behalf of the sheep (cf. 1Sam 17:34–35 ). 7387 Sometimes resisting thieves could lead to a shepherd " s or cowherd " s death. 7388 (Wolves, as appear in 10:12, could also kill shepherds on occasion.) 7389 But that this shepherd shows his love for the sheep in the ultimate sacrifice, by deliberately dying for them (10:11), bursts the bounds of the shepherd and sheep image. 7390 The shepherd " s willingness to lay down his life for the sheep (10:11) may connect him with the lamb (1:29). 7391 This motif of self-sacrifice would be intelligible in a Greek or Diaspora context; for instance, Iphigeneia was willing to die, at Artemis " s bidding, to save Greece. 7392 A good governor would accept danger to protect his charge. 7393 In the context it is the thieves, robbers, and wolves which pose a danger to the flock, hence spell the death of the shepherd. This picture is a direct challenge to the Pharisees» hostility in this Gospe1. 4A. The Hireling (10:12–13) The hireling (10:12) may refer to Jesus» own ministers (21:15–17), 7394 but in view of the biblical backdrop of the other images probably refers to the irresponsible shepherds of Israel ( Ezek 34:10 ). As with tenant farmers, most shepherds in rural parts of the rural empire worked for others. 7395 Even moderate-sized landholdings might employ hired hands. 7396 Some modern Middle Eastern villagers will use a boy or two girls from a neighborhood family, but if none is available, the villagers may hire a stranger, a «hireling,» to watch their sheep. 7397 A good shepherd must protect his sheep. Sheep naturally fled from wolves as from «strangers» (10:5), but those charged with caring for the sheep were not supposed to flee (10:12). Careful shepherds might count the sheep twice a day to make certain that none was lost. 7398 The strict owner of a flock could require a shepherd to repay any sheep found missing ( Gen 31:38–39 ), and David apparently assumed that his protection of sheep against animals and bandits would be welcomed ( 1Sam 25:7,15–16 ). The clearest biblical allusion, however, is to God " s care for the small of his flock and his requiring the losses from the hand of the wicked shepherds ( Ezek 34:2–10 ). |
| Bonn, 1935-1937. 7 t.; Cullmann O. La signification de la Sainte-Cène dans le christianisme primitif//RHPhR. 1936. Vol. 16. P. 1-22; Lohmeyer E. Vom urchristlichen Abendmahl//ThRu. N. F. 1937. Bd. 9. S. 168-227, 273-312; 1938. Bd. 10. S. 81-99; Craig C. Sacramental Interest in the Fourth Gospel//JBL. 1939. Vol. 58. N 1. P. 31-41; Reine F. J. The Eucharistic Doctrine and Liturgy of the Mystagogical Catecheses of Theodore of Mopsuestia. Wash., 1942; Dix G. The Shape of the Liturgy. L., 1945; Киприан (Керн), архим. Евхаристия. П., 1947. М., 19992; Lubac H., de. Corpus mysticum: L " Eucharistie et l " Église au Moyen Âge. P., 19492; Kuhn K. G. Über den ursprünglichen Sinn des Abendmahls und sein Verhältnis zu den Gemeinschaftsmahlen der Sektenschrift//EvTh. 1950/1951. Bd. 10. S. 508-527; Chadwick H. Eucharist and Christology in the Nestorian Controversy//JThSt. N. S. 1951. Vol. 2. P. 145-164; idem. ‘Ego Berengarius " : For L. Abramowski//Ibid. 1989. Vol. 40. P. 414-445; Woollcombe K. J. Le sens de «type» chez les Pères//La Vie Spirituelle. Suppl. 1951. Vol. 4. P. 84-100; Афанасьев Н., протопр. Трапеза Господня. П., 1952. Рига, 1992р; Schürmann H. Eine quellenkritischen Untersuchung des lukanischen Abendmahlsberichtes Lk 22. 7-38. Münster, 1953-1957. 3 Bde; Николай (Кожухаров), еп. Св. Евхаристия: Произход и същность. София, 1955; он же. Богословие святой Евхаристии: Курс лекций. М., 1971. Машинопись; Betz J. Die Eucharistie in der Zeit der griechischen Väter. Freiburg i. Br., 1955-1961. 2 Bde; idem. Eucharistie in der Schrift und Patristik. Freiburg i. Br., 1979. (Handbuch der Dogmengeschichte; Bd. 7. Fasc. 4a); Eucaristia: Il mistero dell " altare nel pensiero e nella vita della Chiesa/A cura di mons. A. Piolanti. R.; N. Y., 1957; Jaubert A. La Date de la Cène: Calendrier biblique et liturgique chrétienne. P., 1957; Σιτης Μ. Θεα Εχαριστα. Θεσσαλονκη, 1957; Meyendorff J. Le dogme eucharistique dans les controverses théologiques de XIVe siècle//Γρηγριος Παλαμς. 1959. |
| «He who made the Pleiades and Orion, who turns blackness into dawn and darkens day into night, who (1) calls for the waters of the sea and (3) pours them out over the face of the land – the Lord is his name. In the book of the Prophet Isaiah 55:9–11, also 1300 yrs before the Hejira, it says, «As the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. As the (3) rain and snow come down from heaven and do not (1) return to it without watering the earth and (4a) making it flourish, so that it yields seed for the sower and bread for the eater, so is my word that goes out from my mouth. It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it.» Thirdly, from the book of Job (Aiyb) 36:26–28, a Prophet who lived on the Northern borders of Arabia we find this very detailed description of the water cycle. Written at least 1000 years before the Hejira, it says, «How great is God – beyond our understanding! The number of his years is past finding out. He (1) draws up the drops of water , which distill from the mist as (3) rain. The (2) clouds pour down their moisture and abundant showers fall on mankind.» These verses have mentioned all the steps except (4b) , and in the book of the Prophet Hosea 13:15, almost 1400 years before the Hejira, we find these words showing knowledge of this step also, «...An east wind from the Lord will come, blowing in from the desert; his spring will fail and his well will dry up...» No rain in the dry east wind, with the result that the well and spring dry up, is clearly the reverse of rain replenishing the water table. Thus the Torah-Old Testament describes all 4 steps including the difficult step (1) . 2. Currents in the Sea. Dr. Bechir Torki 104 quotes the Sura of the Light (Al-Nr) 24:39,40, from 5–6 AH which reads, «As for those who disbelieve, their deeds are as a mirage in a desert. The thirsty man mistakes it for water; until when he comes to it, he finds nothing... «Or as darkness in a fathomless sea. There covers him a wave, above which is a wave , above which is a cloud. Layer upon layer of darkness. If he holds out his hand he can barely see it. And for whomever God has not appointed light, for him there is no light.» |
| La discusión sobre la fecha de composición de la Didaché, que lleva ya setenta y cinco años de duración, ha entrado recientemente en una nueva fase, gracias a los trabajos de Audet, Glover y Adam. Especialmente la obra de Audet ha vuelto a plantear los problemas en su conjunto. Audet empieza por investigar el título original de la Didaché y llega a persuadirse que era: Διδαχα των αποστλων, Instrucciones de los Apóstoles, y de que el otro título más largo no es el original. En su crítica del texto, Audet distingue entre D 1, D 2 y J. En su opinión, D 1 representa la Didaché original, que va de 1 a 11, 2. D 2 sería una continuación, obra de los didachistas, y abarca el resto, de 11,3 al final. El interpolador (J) añadió más tarde los pasajes l,3b – 2,l; 6,2ss 7,2–4 y 13,3.5–7. Las glosas 1,4a y 13,4 provienen de una época más reciente todavía, pero siempre dentro de los primeros siglos. Audet dedica una atención muy particular al problema de las fuentes. En lo que se refiere a las relaciones de la Didaché con la Epístola de Bernabé, llega a la misma conclusión que nosotros, a saber, que la Didaché y la Epístola de Bernabé son independientes la una de la otra y que ambas han tomado la doctrina de las Dos Vías directamente de una fuente común de origen judío. Audet es de la opinión de que esta fuente judía está representada en la Doctrina XII Apostolorum, descubierta por J. Schlecht (Friburgo de Br. 1900 y 1901). Para la doctrina de las Dos Vías contenida ya en esta fuente judía, Audet remite a la «Regla de las sectas» de la comunidad de Qumrán, descubierta recientemente. El Pastor de Hermas no puede, según Audet, ser fuente de la Didaché, como afirmaron Robinson, Muilenberg, Connolly y otros, por cuanto, que la Didaché es mucho más antigua. Todavía entra menos en consideración como fuente el Diatessaron de Taciano, contra lo que opinaba Dix. Audet cree, además, que D 1 (c.1–12,2) no depende ni del evangelio de San Mateo ni del evangelio de San Juan, sino que utiliza una tradición evangélica, que presenta cierto parentesco con San Mateo, pero no se identifica con él. Ni siquiera el interpolador J ha utilizado los evangelios de San Mateo y de San Lucas. Es curioso que Glover, casi al mismo tiempo que Audet, pero con total independencia, defendió la misma tesis: que la Didaché no contiene todavía ninguna cita de los Sinópticos. |
| The historical tradition and probably even the site of Jesus» tomb remained known to the writer of this Gospe1. John may emphasize the honorable nature of Jesus» burial, the genuine nature of his physical death, and that Jesus» disciples knew the site where he was buried. (Although John does not narrate the presence of others besides Joseph and Nicodemus in 19:38–42, he clearly supposes that element of the passion tradition in 20:1–11.) 4A. A New Tomb in a Garden Only Matthew explicitly notes the use of Joseph " s own family tomb (Matt 27:60), fulfilling Isa 53:12, but the tradition behind Mark 15probably presupposes it; 10352 » how else would Joseph acquire a tomb so quickly? (Most burial sites were private, the property of individual families.) 10353 Further, archaeological evidence for the tombs in this area may suggest that the tomb belonged to a person of some material substance. 10354 The «newness» of the tomb ( John 19:41 ) may suggest that wealth had come into his family only in his own generation or that rising prominence had led him to move closer to Jerusalem from another home. 10355 The dead were often buried in fields and gardens, so a tomb in a garden area (19:41; cf. 20:15) is not unlikely. 10356 Some read the garden symbolically, as a reversal of humanity " s expulsion from God " s garden ( Gen 3:22 ). 10357 Those who connect Jesus» mother with the new Eve (see comment on 19:26–27) could therefore find a new Adam motif in the context. If this were the case, however, it would be surprising that John " s term for garden (κπος) differs from the common LXX rendering for the Genesis garden (see comment on 18:1, 26). More likely, if John has any symbolic meaning in view, he recalls Jesus» arrest in a garden, underlining the injustice of his execution; in the former garden, Jesus was «bound» by hostile officers (18:12), whereas here he is «bound» by allies determined to honor him posthumously (19:40). 10358 By recalling the earlier section, John may heighten the irony: gardens were normally pleasant places (e.g., Eccl 2:5 ; Song 4:12,15–16; 6:2,11 ), but there Jesus was unjustly arrested, and after his unjust execution he was deposited in one. They were appropriate places to be buried (2 Kgs 21:18,26, LXX), but the connection with the arrest may be in the background. |
| To demonstrate step (4b) he brings verses from Suras 23:18–19, 15:22, and the Late Meccan Sura of The Crowds (Al-Zumar) 39:21 which reads, «Have you not seen that God sent water down from the sky and led it through (4b) sources into the ground? Then he caused sown fields of different colors to grow.» These verses are accurate, of course, but the question is do they show special foreknowledge and thereby prove Divine Revelation? The answer must surely be «no». Every man or woman, even those living in a city, could describe steps (2) , (3) , and (4a) . And every person in contact with farmers during a drought will hear them say that their wells and springs have dried up, thus showing common knowledge of step (4b) that rain is the source and origin of underground water. But what of step (1) – evaporation as the source of rain clouds ? This would be much more difficult to understand by observation and it is not mentioned in any of the Quranic verses cited. Dr. Torki has recognized this lack and has proposed the Early Meccan Sura of the News (Al-Nabá) 78:12–16, as a remedy. We read, «And we have built above you seven strong (heavens) and made a dazzling lamp, and have sent down from the clouds water in abundance that with it we may bring forth grain and plants and gardens of luxurious growth.» Here he wishes to make the basic assumption that reference to the sun, «a dazzling lamp», followed by rain demonstrates the missing step (1) . This is not absolutely impossible, but it seems very unlikely. The sun and rain are the 8th and 9th items in a whole list of blessings from God, a list which includes such completely unrelated things as mountains and sleep and marriage. There is no reason that either a 7th century Arab or a 20th century person should understand a cause and effect relationship between the sun and the rain. On the other hand when we turn to the Torah-Old Testament we find three references which clearly include the difficult step (1) . In the book of the Prophet Amos 5:8, written 1300 years before the Hejira, we read, |
| κροβυστα, -ας, ♦ крайняя плоть; необрезание (20, n-1a) λκτωρ, -ορος, ♦ петух (12, n-3f λθεια , – ας , ♦ истина; действительность (109, гл.14, n-1a) ληθς, -ς ♦ истинный; действительный; честный (26, a-4a) ληθινς, , -ν ♦ истинный; действительный (28, a-1a ληθς ♦ истинно (18, наречие) λλ ( λλ ’) ♦ но, а, ещё, однако (638, гл.8 союз) λλλων ♦ друг друга (100, гл.9, a-1a λλος , – η , – ο ♦ другой, иной (100, гл.9, a-1a λλτριος, -α –ον ♦ чужой (14, a-1a λυσις, -εως, - ♦ цепь, оковы (11, n-3e μα ♦ наречие: одновременно; вместе; предлог (дат.п.): вместе с (10) μαρτνω ♦ грешу (43, v-3a μαρτσω, μαρτον или μρτησα, μρτηκα, -, – μαρτα, -ας, ♦ грех (173, гл.7, n-1a) μαρτωλς, -ν ♦ грешный; субстантив: грешник (47, α-3α) μν ♦ аминь; истинно, да будет так (129, гл.4, частица) μπελν, -νος, ♦ виноградник (23, n-3f μφτεροι, -αι, -α ♦ оба, все (14, a-1a ν ♦ непереводимая, неизменяемая частица, придающая выражению значение потенциальности (166, гл.11) ν ♦ вин.п.: посреди; с числительными: по (13, предлог) ναβανω ♦ поднимаюсь, восхожу (82, гл.27, cv-2d (νβαινον), ναβσομαι, νβην, ναββηκα, -, – ναβλπω ♦ смотрю; прозреваю (25, cv-1b -, νβλεψα, -, -, – ναγγλλω ♦ возвещаю (14, cv-2d (νγγελλον), ναγγελ, νγγειλα, -, -, νηγγλην ναγινσκω ♦ читаю (32, cv-5a) (νεγνωσκον), -, νγνων, -, -, νεγνσθην νγκη, -ης, ♦ необходимость; нужда (17, n-1b) νγω ♦ возвожу, возношу; сред.з.: отплываю (23, cv-1b -, νγαγον, -, -, νχθην ναιρω ♦ убиваю; подбираю (24, cv-1d νελ, νελα, -, -, νρθην νκειμαι ♦ возлежу (при приеме пищи) (14, cv-6b) (νεκεμην), -, -, -, -, – νακρνω ♦ сужу; исследую (16, cv-2d -, νκρινα, -, -, νεκρθην ναλαμβνω ♦ поднимаю; беру (13, cv-3a -, νλαβον, -, -, νελμφθην νανας, -ου, ♦ Анания (11, n-1d) ναπαω ♦ успокаиваю, утешаю; сред.з.: покоюсь (12, cv-1a ναπασω, νπαυσα, -, ναππαυμαι, – ναππτω ♦ припадаю; возлежу (при приеме пищи) (12, cv-1b -, νπεσα, -, -, – νστασις, -εως, ♦ воскресенье; восстание (42, n-3e |
| στρατηγς, -ο, ♦ претор, начальник (10, n-2a) στρατιτης, -ο, ♦ воин (26, n-1f) στρφω ♦ поворачиваю; обращаю (21, v-1b -, στρεψα, -, -, στρφην σ ♦ ты (1067, гл.7, a-5a) συγγενς, -ς ♦ родственный; субстантив: сородич, родственник (11, a-4a) συζητω ♦ спорю; обсуждаю (10, cv-1d (συνεζτουν), -, -, -, -, – συκ, -ς, ♦ смоковница, фиговое дерево (16, n-1h) συλλαμβνω ♦ хватаю, арестовываю, ловлю; зачинаю (16, cv-3a συλλμψομαι, συνλαβον, συνεληφα, -, συνελμφθην συμφρω ♦ лучше, полезнее (15, cv-1c -, συννεγκα, -, -, – σν ♦ дат.п.: с, вместе с (128, гл.10, предлог) συνγω ♦ собираю (59, гл.18, cv-1b συνξω, συνγαγον, -, συνγμαι, συνχθην συναγωγ , – ς , ♦ собрание; синагога (56, гл.21, n-1b) σνδουλος, -ου, ♦ сотоварищ по рабству (10, n-2a) συνδριον, -ου, τ ♦ синедрион (22, n-2c) συνεδησις, -εως, ♦ сознание; совесть (30, n-3e(5b) συνεργς, -ο, ♦ соработник (13, n-2a) συνρχομαι ♦ схожусь, собираюсь; иду вместе с; сочетаюсь (30, cv-1b (συνηρχμην), -, συνλθον, συνελλυθα, -, – συνχω ♦ окружаю; зажимаю; держу; одержим (12, cv-1b (συνειχμην), συνξω, συνσχον, -, -, – συνημι ♦ понимаю (26, cv-6a) συνσω, συνκα, -, -, – συνστημι ♦ стою с; соединяюсь; представляю; являю, доказываю (16, cv-6a) -, συνστησα, συνστηκα, -, -. Также может следовать тематическому спряжению (συνιστνω) σφζω ♦ закалываю; убиваю (10, v-2a σφξω, σφσξα, -, σφαγμσι, σφγην σφδρα ♦ очень, сильно (11, наречие) σφραγζω ♦ ставлю печать; запечатываю; подтверждаю (15, v-2a -, σφρσγισα, -, σφργισμαι, σφραγσθην σφραγς, -ιδος, ♦ печать (16, n-3c σχζω ♦ разрываю; разделяю (11, v-2a σχσω, σχισα, -, -, σχσθην σζω ♦ спасаю; избавляю; исцеляю (106, гл.20, v-2a (σζον), σσω, σωσα, σσωκα, σσσμαι, σθην σμα , – ατος , τ ♦ тело (142, гл.10, n-3c σωτς, -ρος, ♦ спаситель (24, n-3f σωτηρα, -ας, ♦ спасение (46, n-1a) τα τλαντον, -ου, τ ♦ талант (денежная или весовая единица) (14, n-2c) ταπεινω ♦ понижаю; унижаю; смиряю (14, v-1d ταπεινσω, ταπενωσα, -, -, ταπεινθην |
| Господь! Услышь мольбы! Ты верен и прав – ответь! (143/142:1) Господь! Слова мои расслышь, И вникни в то, что я скажу! На звуки вопля моего Склонись, мой Царь! Мой Бог – молю! Ты слышишь голос мой с утра, С утра с надеждой на Тебя Взираю я, Господь! (5:2–5) Просьба ответить на зов нередко опережает сам зов и открывает молитву: псалмопевец еще ничего не сказал, он еще не успел ничего попросить у Бога, но уже с самых первых слов взывает к Нему, чтобы Тот ответил на мольбу. Боже! Молитву мою услышь! От мольбы не скрывайся моей! Внемли, ответь! Стенаю, в смятении мечусь От вражьего крика, От притесненья злодея. (55/54:2–4a) Этот напряженный призыв (сопровождающийся стенанием, смятением, метаниями) прийти, ответить, внять мольбе и поспешить на помощь, не исключает представления о всеведении и вездесущии Божием. Господь! Ты меня испытал и узнал: Известно Тебе, где я сел, где я встал, Ты издали знаешь все мысли мои, Ты отмерил стоянки мои и пути, Все стези мои видишь, и слово, Что слететь с языка лишь готово, Ты, Господь, уже знаешь его. … От Духа куда Твоего я уйду? Куда от лица Твоего убегу? Если взметнусь в небеса – то Ты там, В ад ли спущусь – но Ты также и там, Если на крыльях зари понесусь, Если за краем морей поселюсь, То и там меня держит десница Твоя, И рукою Своей направляешь меня. Если скажу: «Тьма сокроет меня» – Ночь надо мной озарится, и тьма Не упрячет меня от Тебя, Мрак ночной осияет свет дня. (139/138:1–4, 7–11) Признание того, что Бог все слышит и видит, заставляет псалмопевца “оборвать” свою молитву. …умолкаю, не раскрываю рта: Все, что ни есть – от Тебя. (39/38:10) Но уже двумя стихами ниже он вновь продолжает молить со слезным воплем о том, что бы Господь приклонил к нему Свой слух. Господь! К мольбе склони Свой слух! Воплем кричу! Вонми! К слезам моим не будь глух! (39/38:13a) Трижды в псалмах встречается выражение «Скорей ответь мне!» (69/68:18; 102/101:3; 143/142;7), которое обладает очень яркой экспрессивной окраской. Господь! Услышь мою мольбу! |
|
|
