| По окончании ун-та К. недолго работал законоучителем в гимназии в Штутгарте, преподавал также древнеевр. язык. В эти годы была написана 1-я монография К. по ВЗ «История евреев» (1-я ч.; 1888). Эту книгу воспринимали как «ответ Велльгаузену»: она не только была написана на ту же тему, но и имела похожую структуру. Хронологическому изложению событий древнеевр. истории предшествовал обширный раздел, посвященный анализу источников Шестикнижия. Результаты исследований К. противоречили некоторым выводам Велльгаузена. Согласно последнему, Второзаконие предшествует Книге прор. Иезекииля, к-рая в свою очередь была создана раньше жреческого кодекса, ибо не согласуется со многими его положениями. К. считал, что жреческий кодекс древнее Книги прор. Иезекииля, а его временнóе соотношение со Второзаконием неоднозначно: некоторые его части могут быть датированы ранее Второзакония, но в целом жреческий кодекс представляет собой более поздний этап развития традиции. Впосл. К. писал об этой своей работе, что он «шел против течения», поскольку теория Графа-Велльгаузена завоевывала все больше сторонников по всей Германии ( Smend. 1999. S. 330-332). В 1888 г. К. получил приглашение занять должность ординарного профессора ВЗ в Бреслау (ныне Вроцлав, Польша). Как отмечает К. Х. Бернхардт, это произошло после того, как переговоры К. о поступлении на аналогичную должность в Тюбингене остались безрезультатными из-за неприятия К. уже признанной тогда многими теории Графа-Велльгаузена ( Bernhardt. 1990. S. 225). В этот период К. поддерживал авторитетный библеист и востоковед К. Ф. А. Дилльман , к-рый также не принимал теорию Графа-Велльгаузена. К. помогал Дилльману в переработке 6-го изд. его комментария к Исаии пророка книге (1898) для сер. «Краткое экзегетическое руководство по Ветхому Завету». В Бреслау К. перевел Книгу Судей Израилевых, 1-ю и 2-ю книги Царств, Руфь книгу , вошедшие в издание Библии под редакцией Э. Ф. Кауча (Die Heilige Schrift des Alten Testaments/Hrsg. E. Kautzsch. Freiburg i. Br., 1894); составил комментарии к 3-й и 4-й книгам Царств (1900); подготовил к публикации текст книги Паралипоменон, вошедший в т. н. Радужную Библию, в которой теория источников нашла свое графическое отображение: каждому источнику соответствовал свой цвет шрифта (The Books of the Chronicles: Critical Edition of the Hebrew Text Printed in Colors. Lpz., 1895; полное изд.: Die Regenbogen-Bibel: Eine neue internationale, kritische Bibel-Übersetzung: Mit farbiger Unterscheidung der verschiedenen Quellen/Hrsg. P. Haupt. Lpz., 1906). |
| S. 13-36; Movers F. C. Kritische Untersuchungen über die biblische Chronik: Ein Beitrag zur Einleitung in das AT. Bonn, 1834; Ewald H. The History of Israel: In 8 vol./Transl. R. Martineau. L., 1869. Vol. 1; Keil C. F. Apologetischer Versuch über die Bücher der Chronik und die Integrität des Buches Esra. B., 1883 (англ. пер.: Keil C. F. F. The Books of the Chronicles//Commentary on the OT: In 10 vol. Grand Rapids, 1982r. Vol. 3); Царевский А., свящ. Происхождение и состав 1-й и 2-й книги Паралипоменон. К., 1878; Олесницкий А. А. Государственная летопись царей иудейских или книги, забытые (Παραλειπομενα)//ТКДА. 1879. 8. C. 393-479; 12. С. 415-462; он же. Государственная израильская летопись, или книги царей херема//ТКДА. 1880. 5. С. 3-83; Wellhausen J. Prolegomena zur Geschichte Israels. B., 1883 (рус. пер.: Велльгаузен Ю. Введение в историю Израиля/Пер. с нем.: Н. М. Никольский. СПб., 1909); Kittel R. Die Bücher der Chronik übersetzt und erklärt. Gött., 1902; Юнгеров П. А. Происхождение и историчность книг Паралипоменон//ПС. 1905. Т. 3. С. 1-20; он же. Частное ист.-крит. введение в Свящ. Ветхозаветные книги. Каз., 1907. Ч. 1; он же. Введение в ВЗ: В 2 кн. М., 2003. Кн. 2; Глаголев А., свящ. Комментарий на Вторую книгу Паралипоменон//Толковая Библия, или Комментарий на все книги Священного Писания Ветхого и Нового Завета: В 12 т. СПб., 1906. Т. 3; Torry C. C. The Chronicler as Editor and as Independent Narrator//AJSL. 1909. Vol. 25. N 3. P. 188-217; Curtis E. L., Madsen A. A. A Critical and Exegetical Comment. on the Books of Chronicles. Edinb., 1910; Driver S. R. An Introd. to the Literature of the OT. Edinb., 1913; Welch A. C. Post-Exilic Judaism. Edinb.; L., 1935; idem. The Work of Chronicler: Its Purpose and its Date. L., 1939; Noth Ì. Überlieferungsgeschichtliche Studien: Die sammenden und bearbeitenden Geschichtswerke im AT . Halle, 1943 (англ. пер.: Noth М. The Chronicler " s History/Transl. H. G. M.Williamson. Sheffield, 2001r); Rudolph W. Chronikbücher . Tüb., 1955; Спиноза Б. |
| Верующий должен знать о существовании числовых различий и о трудностях, связанных с ними, но замечание Пейна должно помочь ему смотреть на эти различия под правильным углом. Некоторые проблемы могут быть больше кажущимися, чем реальными и возникать только из-за того, что мы сильно отделены от контекста составления Паралипоменона временем и культурой. 517 480 Roland К. Harrison, Introduction to the Old Testament (Grand Rapids: Eerdmans, 1969), pp. 1169–1170; GaryN. Knoppers, 1Chronicles 1–9, AB 12 (New York: Doubleday, 2004), p. 56. 484 Babylonian Talmud, Baba Bathra 15a. Детальное обсуждение авторства можно найти у Knoppers, 1Chronicles 1–9, pp. 73–89. 485 Ср. СЕ Keil, The Books of the Chronicles, trans, by A. Harper, Biblical Commentary on the Old Testament (repr., Grand Rapids: Eerdmans, n.d.), pp. 22–27. 488 Среди них Martin Noth (Uberlieferungsgeschichtliche Studien: Die sammelnden und bearbeitenden Geschichtswerke im Alten Testament [Tubingen: Max Niemeyer, 1943], частично переведено на английский язык под названием The Chronicler " s History, JSOTSupp 50 [Sheffield: JSOT Press, 1943]), David J.A. Clines Nehemiah, Esther, NCB [Grand Rapids: Eerdmans, 1984], pp. 9–12), и Joseph Blenkinsopp (Ezra-Nehemiah: A Commentary, OTL [Louisville, KY: Westminster/John Knox, 1988], pp. 47–54). 491 Некоторые из них представлены общим еврейским словом ТГ1 (eauexu; традиционно переводящегося как «и случилось...»). Однако, книга Ездры начинается без вступления: «В первый год Кира, царя Персидского...» (1:1). 492 Книги Есфирь и Иезекииль, однако, употребляют первоначальное «и» (1), но это не означает продолжение мысли. 493 Sara Japhet, «The Supposed Common Authorship of Chroicles and EzraNehemiah Investigated Anew,» VT18 (1968): 330–371. 495 В Синодальном переводе эти монеты названы «драхмами», в английском переводе NIV – «дариками». John Betlyon, «Coinage,» ABD, 1:1082. 496 Заключая, что «дарик» – название монеты, данное в честь царя Дария I, использование термина в 1Пар. 29:7 – это модификация деноминированного эквивалента количества золота вносимого во времена правления Давида на восстановление храма. |
| Первая и Вторая книги Паралипоменон Braun, Roddy./Chronicles. Word Biblical Commentary. Dallas: Word, 1986. Dillard, Raymond. 2Chronicles. Word Biblical Commentary. Dallas: Word, 1986. Japhet, Sara. 1 & 2Chronicles. Old Testament Library. Louisvillë Westminster John Knox, 1993. Selman, M. J./& 2Chronicles. 2 vols. Tyndale Old Testament Commentaries. Downers Grove, I11.: InterVarsity Press, 1994. Williamson, H. G. M. 1 & 2Chronicles. New Century Bible. Grand Rapids: Eerdmans, 1982. Книга Ездры, Неемии, Есфирь Bush, Frederic. Ruth/Esther. Word Biblical Commentary. Dallas: Word, 1996. Clines, D. J. A. Ezra, Nehemiah, Esther. New Century Bible. Grand Rapids: Eerdmans, 1984. Fensham, Charles. The Books of Ezra and Nehemiah. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1982. Fox, Michael V. Character and Ideology in the Book of Esther. Columbiä University of South Carolina Press, 1991. Williamson, H. G. M. Ezra and Nehemiah. Word Biblical Commentary. Dallas: Word, 1985. Yamauchi, Edwin. Ezra and Nehemiah. Expositors Bible Commentary 4. Edited by F. Gaebelein. Grand Rapids: Zondervan, 1988. Книга Иова Clines, D. J. A. Job 1–20 . Word Biblical Commentary. Dallas: Word, 1989. Habel, Norman. Job. Old Testament Library. Louisvillë Westminster John Knox, 1985. Hartley, John. The Book of Job. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1988. Pope, Marvin. Job. Anchor Bible. New York: Doubleday, 1965. Псалтирь Allen, Leslie. Psalms 101–150. Word Biblical Commentary. Dallas: Word, 1983. Anderson, A. A. Psalms. 2 vols. New Century Bible. Grand Rapids: Eerdmans, 1972. Avishur, Yitzhak. Studies in Hebrew and Ugaritic Psalms. Jerusalem: Magnes, 1994. Craigie, Peter С Psalms 1–50. Word Biblical Commentary. Dallas: Word, 1983. Dalglish, E. R. Psalm 51 in the Light of Ancient Near Eastern Patternism. Leiden: Brill, 1962. Goulder, M. D. The Psalms of the Sons of Korah. Sheffield, U.K.: JSOT, 1982. Kraus, H. – J. Psalms 1–59. Continental Commentaries. Minneapolis: Augsburg, 1988. |
| In the latter sense, “canonical” means “in accordance with the Church " " s canons.” But in the former, restricted sense, “canonical” means only “included in the Hebrew canon,” and “non-canonical” means only “not included in the Hebrew canon” (but still accepted by the Church as Scripture). In the Protestant world the “non-canonical” books of the Old Testament are commonly called the “Apocrypha,” often with a pejorative connotation, even though they were included in the earliest printings of the King James Version, and a law of 1615 in England even forbade the Bible to be printed without these books. In the Roman Catholic Church since the 16th century the “non-canonical” books have been called “Deuterocanonical” – i.e. belonging to a “second” or later canon of Scripture. In most translations of the Bible which include the “non-canonical” books, they are placed together at the end of the canonical books; but in older printings in Orthodox countries there is no distinction made between the canonical and non-canonical books, see for example the Slavonic Bible printed in St. Petersburg, 1904, and approved by the Holy Synod) To them are joined a group of “non-canonical” books – that is, those which were not included in the Hebrew canon because they were written after the closing of the canon of the sacred Old Testament books. (The “non-canonical” books of the Old Testament accepted by the Orthodox Church are those of the “Septuagint” – the Greek translation of the Old Testament made by the “Seventy” scholars who, according to tradition, were sent from Jerusalem to Egypt at the request of the Egyptian King Ptolemy II in the 3rd century B.C. to translate the Old Testament into Greek. The Hebrew originals of most of the books, and most of the books and most of the books were composed only in the last few centuries before Christ. The “non-canonical” books of the Old Testament are: Tobit, Judith, The Wisdom of Solomon, Ecclesiasticus or the Wisdom of Joshua the Son of Sirach, Baruch, Three Books of Maccabees, the Epistle of Jeremiah, Psalm 151 , and the additions to the book of Esther, of 2Chronicles (The Prayer of Manassah), and Daniel (The Song of the Three Youths, Susanna, and Bel and the Dragon).) The Church accepts these latter books also as useful and instructive and in antiquity assigned them for instructive reading not only in homes but also in churches, which is why they have been called “ecclesiastical.” The Church includes these books in a single volume of the Bible together with the canonical books. |
| Eventually, so that God’s revelation might be kept in complete faithfulness, by the inspiration of the Lord, several holy people wrote the most important aspects of tradition in books. The Holy Spirit helped them invisibly, so that everything in these written books would be correct and true. All these books, written by the Spirit of God through people sanctified by God, prophets, apostles, and others, are called Holy Scripture, or the Bible. The word «Bible» comes from Greek and means «book.» This name shows that holy books, as coming from God Himself, surpass all other books. The books of the Holy Scripture, written by various people at different times, are divided into two parts, the books of the Old Testament, and those of the New Testament. The books of the Old Testament were written prior to the birth of Christ. The books of the New Testament were written after the birth of Christ. All of these holy books are known by the Biblical word «testament,» because the word means testimony, and the Divine teaching contained in them is the testimony of God to mankind. The word «Testament» further suggests the agreement or a covenant of God with people. The contents of the Old Testament deal mainly with God’s promise to give mankind a Saviour and to prepare them to accept Him. This was accomplished by gradual revelation through holy commandments, prophesies, prefigurations, prayers and divine services. The main theme of the New Testament is the fulfillment of God’s promise to send a Saviour, His Only-begotten Son, our Lord Jesus Christ, Who gave mankind the New Testament, the new covenant. The Old Testament books, if each one is counted separately, number thirty-eight. Sometimes several books are combined into one, and in this form, they number twenty-two books, according to the number of letters in the Hebrew alphabet. The Old Testament books are divided into four sections, the law, history, wisdom literature, and the prophets. I. The books of the law, which constitute the main foundation of the Old Testament, are as follows: |
| . Thus, the second section of the Holy Scripture appears, following the Law, which is called the Historic Books, or in the narrow meaning of the word – the Holy History. The Historic Books are sprinkled with individual poetical works: chants, prayers, psalms, as well as teachings (for example Gen. chap.11, Ex. chap.15, many extracts of Deuteronomy, Judg. Chap. 5, 2 Kings 1and on, Tob. chap.13, and so on and so forth). Later on, chants and teachings grew into whole books, which comprise the third section of the Bible – the Instructive Books, in Hebrew – Ketubim. This section contains the books of Job, Psalms, Proverbs, Ecclesiasts, Songs of Solomon, the Wisdom of Jesus, Son of Sirach. Finally, the works of the holy prophets, who acted among the Hebrew people according to the Divine will after the division of the kingdom and the Babylonian captivity, comprise the fourth section of the Holy Books – the Prophetic Books, in Hebrew called «Nebiim.» This section includes the books of the Prophets Isaiah, Jeremiah, Lamentations, the Epistle of Jeremiah, Baruch, Prophet Ezekiel, Prophet Daniel, and the 12 Minor Prophets, i.e. Hosea, Joel, Amos, Obadiah, Jonas, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. This same division of the Bible into Legislative, Historical, Instructive, and Prophetic Books, was used in the New Testament, where the Legislative books are the Gospels, the Historical Book – the Acts of the Apostles, the Instructive Books – the Epistles of the Holy Apostles, and the Prophetic Book is the Revelations of St. John the Theologian. Besides this division, there are also divisions in the Old Testament of the Holy Scripture into Canonic and Non-Canonic books. The Question about Canon To clarify this question, we need to recall that, originally, only the Torah-Law, i.e. the five books of Moses, were in the full sense of the word the Holy Scripture, the Law for the Old Testament Church. The rest of the books now included in the Bible were, for the ancient pious Hebrew, the same continuation of the Law, its development, but not a part of it, like the works of the Apostles, holy fathers, the lives of saints and Patericks are to us, including the works of such contemporary writers as Theophan the Recluse, Father John of Krondstadt, Metropolitan Anthony. |
| Arnobius was a most successful teacher of rhetoric at Sicca in Africa during the reign of Diocletian, and wrote volumes Against the nations which may be found everywhere. 80. Lactantius Firmianus, known also as Lactantius, a disciple of Arnobius, during the reign of Diocletian summoned to Nicomedia with Flavius the Grammarian whose poem On medicine is still extant, taught rhetoric there and on account of his lack of pupils (since it was a Greek city) he betook himself to writing. We have a Banquet of his which he wrote as a young man in Africa and an Itinerary of a journey from Africa to Nicomedia written in hexameters, and another book which is called The Grammarian and a most beautiful one On the wrath of God, and Divine institutes against the nations, seven books, and an Epitome of the same work in one volume, without a title, also two books To Asclepiades, one book On persecution, four books of Epistles to Probus, two books of Epistles to Severus, two books of Epistles to his pupil Demetrius and one book to the same On the work of God or the creation of man. In his extreme old age he was tutor to Crispus Cæsar a son of Constantine in Gaul, the same one who was afterwards put to death by his father. 81. Eusebius of Cæsarea Eusebius bishop of Cæsarea in Palestine was diligent in the study of Divine Scriptures and with Pamphilus the martyr a most diligent investigator of the Holy Bible. He published a great number of volumes among which are the following: Demonstrations of the Gospel twenty books, Preparations for the Gospel fifteen books, Theophany five books, Church History ten books, Chronicle of Universal History and an Epitome of this last. Also On discrepancies between the Gospels, On Isaiah, ten books, also Against Porphyry, who was writing at that same time in Sicily as some think, twenty-five books, also one book of Topics, six books of Apology for Origen, three books On the life of Pamphilus, other brief works On the martyrs, exceedingly learned Commentaries on one hundred and fifty Psalms, and many others. He flourished chiefly in the reigns of Constantine the Great and Constantius. His surname Pamphilus arose from his friendship for Pamphilus the martyr. 82. Reticius |
| 95 Irenaeus calls Victor’s attention to Florinus’ books, ‘that for the sake of your reputation you may expel these writings from among you, as bringing disgrace upon you, since their author boasts himself as being one of your company. For they constitute a stumbling-block to many, who simply and unreservedly receive, as coming from a presbyter, the blasphemy which they utter against God’ (Fragment 51, ANF; Syriac Fragment 28). 96 It was not, then, simply that Irenaeus disapproved of the contents of Florinus’s writings–he disapproved of the contents of any number of heretical books, as we know from Against Heresies. Florinus’ books were not rival Gospels; they were not books which were in any sense contenders for inclusion in the canon. What was it, then, that moved Irenaeus to advise that Victor ‘expel’ these particular books from his midst? Evidently it was that Florinus was still passing himself off as a presbyter of the Roman church in fellowship with Victor, thus gaining for himself an illegitimate endorsement, as well as bringing notoriety to the church in Rome. This fits a pattern noticed by Irenaeus and confirmed by other evidence, that Valentinians considered themselves free to confess in public the doctrines of the mainstream church but to teach in private things which were diametrically at odds with them (AH 3.15.2). Irenaeus requests that Victor ‘expel’ this man’s writings from his midst. Irenaeus’ words may mean that if some of Florinus’ books should have somehow slipped into the Roman church’s library, they ought to be removed. Perhaps Victor would go as far as to issue a public disavowal of the writings and a warning to house churches in fellowship with Victor not to read or be taken in by them. Yet not even here is there any instruction, much less any ‘demand’, to destroy these books. At this point in history, as Raymond Starr points out, even the emperor had trouble pulling off such a demand. Because books were all copied by hand and privately circulated, ‘suppression or official discouragement could never be entirely successful nor were they expected to be. When a book was removed or barred by order of the emperor from the imperial public libraries, the author would be disgraced, but his writings were not destroyed, since they could still circulate in private hands.’ 97 Needless to say, no church – not Irenaeus’s church in Lyons nor the church in Rome – had anything resembling the kind of imperial power (the kind which would later be exercised against Christians by the Roman government) to search out private copies of a detested book, seize them, and destroy them. In sum, Irenaeus did not demand that congregations destroy any Gospels, alleged apostolic letters, or revelations he had not ‘chosen’ for them. Sex, Lies, and Anti-heretical Tracts |
| As a source of the teaching of the faith, the Church puts them in a secondary place and looks on them as an appendix to the canonical books. Certain of them are so close in merit to the Divinely-inspired books that, for example, in the 85th Apostolic Canon (The “Apostolic Canons” or the “Canons of the Holy Apostles” are a collection of 85 ecclesiastical canons or laws handed down from the Apostles and their successors and given official Church approval at the Quinsext church Council (in Trullo) in 692 and in the First Canon of the Seventh Ecumenical (787). Some of these canons were cited and approved at the Ecumenical Councils, beginning with the First Council in 325, but the whole collection of them together was made probably not before the 4th century. The name “apostolic” does not necessarily mean that all the canons or the collection of them were made by the Apostles themselves, but only that they are in the tradition handed down from the Apostles (just as not all the “Psalms of David” were actually written by the Prophet David). For their text, see the Eerdmans Seven Ecumenical Councils, pp. 594–600. The 85th Apostolic Canon lists the canonical books of the Old and New Testaments.) the three books of Maccabees and the book of Joshua the son of Sirach are numbered together with the canonical books, and, concerning all of them together it is said that they are “venerable and holy.” However, this means only that they were respected in the ancient Church; but a distinction between the canonical and non-canonical books of the Old Testament has always been maintained in the Church. The Church recognizes twenty-seven canonical books of the New Testament. (These books are: the Four Gospels of Matthew, Mark, Luke, and John; the Acts of the Apostles; the Seven Catholic Epistles (one of James, two of Peter, three of John, one of Jude); fourteen epistles of the Apostle Paul (Romans, First and Second Corinthians, Galatians, Ephesians, Philippians, Colossians, First and Second Thessalonians, First and Second Timothy, Titus, Philemon, Hebrews); and the Apocalypse (Revelations) of St. |
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