| disciples and servants ?=20 Number who witnessed the effect of the miracle: Maybe all the guests Miracle 2 Jesus knew the past of a Samaritan woman at a public well. Jesus said to her, «Go, call your husband, and come here.» The woman answered him, «I have no husband.» Jesus said to her, «You are right in saying, ‘I have no husband’; for you have had five husbands, and he whom you now have is not your husband; what you have just said is quite true.» The woman said to him, «Sir, I can see that you are a prophet.» – John 4:16–19 . Location: Samaria Number of witnesses who saw the miracle: Miracle 3 Jesus heals the son of an official without seeing him. And there was a certain royal official whose son lay sick... (he) went to (Jesus) and begged him to come and heal his son, who was close to death. ...Jesus replied, «You may go. Your son will live.» The man believed the word that Jesus spoke to him and departed. While he was still on the way, his servant met him with the news that his boy was living... «The fever left him yesterday at the seventh hour.» Then the father realized that this was the exact time at which Jesus had said to him, «Your son will live,» so he and all his house believed. – John 4 :46b,47b,50–52b,53. Location: Number of witnesses who saw the miracle: Household of official ?=10 Number who witnessed the effect of the miracle: If short illness ?=30 family and friends Miracle 4 The healing at the pool of a man who had been ill for 38 years. One man was there who had been ill thirty-eight years. ...Jesus asked him, «Do you want to get well?» The sick man answered him, «Sir, I have no one to put me into the pool»... Then Jesus said to him, «Get up! Pick up your mat and walk.» At once the man was cured. He picked up his mat and walked. – John 5:5 ,6b-7a,8–9. Location: Jerusalem Number cured: Number of witnesses who saw the miracle: The disciples Number who witnessed the effect of the miracle: Long illness-many would know ?= 200 Miracle 5 Miraculous catch of fish. |
| II The kontakion of Great Friday, " Come let us sing praises of Him Who was crucified for us, " and its oikos are the tip of a poetic iceberg drawn from Saint Romanos " full composition. In current editions (e.g., Maas-Trypanis 19) this composition consists of a four-line prooimion and seventeen ten-line strophes, making it roughly comparable in length to the well-known Akathistos Hymn. There can be little doubt that it was an important contribution on the part of Saint Romanos to depict the suffering of the Mother of God before the Crucifixion. Hers is the main voice amidst those of the women who " bewailed and lamented " Christ along the sorrowful way to Golgotha (Luke 23:27-31). The poet uses this context, which mirrors the language of lamentation, to depict Her natural humanity and motherhood: At these words, the All-Pure Mother,/still more afflicted in spirit, cried out thus/to the One Who was ineffably made flesh and born from her;/" Why dost Thou tell me, Child, that I be " not carried away with the other women? "/Just as they [had children] in their bellies, I carried Thee, my Son, in my womb, and gave Thee milk from my breasts./How then dost Thou wish for me now not to weep for Thee, Child,/as Thou hastenest to endure death unjustly?/Thou Who raised the dead,/my Son and my God " (Strophe 6b). Inconsolable weeping emerges as the leading mood of the poem. The first strophe begins with the Theotokos " following wearily with the other women, crying " Where art Thou going, Child? " " Throughout, down to the final exchange, she continues to weep, overwhelmed by love and sorrow: " I am vanquished by loving grief, Child, " she cries in the fifteenth strophe, and repeats her very first request: " Truly I cannot endure to be in my chambers while Thou art on the Cross; I at home, while Thou art in the tomb. " An important, if overlooked, aspect of Saint Romanos " teaching in this kontakion concerns proper mourning in a Christian context. Here, like many Church fathers before him, he connects a discourse on the Passion with a lesson on the Christian attitude towards death. In this connection, the poet represents the Saviour as instructing the Virgin not to be " carried away with the other women, " and to reject pagan traditions of lamentation. The faithful, in other words, now have the Resurrection, whereby Christ " trampled death by death, " once and for all invalidating desolate and hopeless displays of grief. Addressing a contemporary situation, Saint John Chrysostom had written: " What are you doing woman? .... [W]ould you tear your hair, rend your garments and wail loudly, dancing and preserving the image of Bacchic women, without regard to your offense to God? " (PG LIX 346; see also St. Basil the Great PG XXXI 229c). In a gentler, but similar tone, Saint Romanos has the Saviour say: |
| II The kontakion of Great Friday, “Come let us sing praises of Him Who was crucified for us,” and its oikos are the tip of a poetic iceberg drawn from Saint Romanos’ full composition. In current editions (e.g., Maas-Trypanis 19) this composition consists of a four-line prooimion and seventeen ten-line strophes, making it roughly comparable in length to the well-known Akathistos Hymn. There can be little doubt that it was an important contribution on the part of Saint Romanos to depict the suffering of the Mother of God before the Crucifixion. Hers is the main voice amidst those of the women who “bewailed and lamented” Christ along the sorrowful way to Golgotha (Luke 23:27-31). The poet uses this context, which mirrors the language of lamentation, to depict Her natural humanity and motherhood: At these words, the All-Pure Mother,/still more afflicted in spirit, cried out thus/to the One Who was ineffably made flesh and born from her;/“Why dost Thou tell me, Child, that I be ‘not carried away with the other women?’/Just as they [had children] in their bellies, I carried Thee, my Son, in my womb, and gave Thee milk from my breasts./How then dost Thou wish for me now not to weep for Thee, Child,/as Thou hastenest to endure death unjustly?/Thou Who raised the dead,/my Son and my God” (Strophe 6b). Inconsolable weeping emerges as the leading mood of the poem. The first strophe begins with the Theotokos “following wearily with the other women, crying ‘Where art Thou going, Child? " ” Throughout, down to the final exchange, she continues to weep, overwhelmed by love and sorrow: “I am vanquished by loving grief, Child,” she cries in the fifteenth strophe, and repeats her very first request: “Truly I cannot endure to be in my chambers while Thou art on the Cross; I at home, while Thou art in the tomb.” An important, if overlooked, aspect of Saint Romanos’ teaching in this kontakion concerns proper mourning in a Christian context. Here, like many Church fathers before him, he connects a discourse on the Passion with a lesson on the Christian attitude towards death. In this connection, the poet represents the Saviour as instructing the Virgin not to be “carried away with the other women,” and to reject pagan traditions of lamentation. The faithful, in other words, now have the Resurrection, whereby Christ “trampled death by death,” once and for all invalidating desolate and hopeless displays of grief. Addressing a contemporary situation, Saint John Chrysostom had written: “What are you doing woman? …. [W]ould you tear your hair, rend your garments and wail loudly, dancing and preserving the image of Bacchic women, without regard to your offense to God?” (PG LIX 346; see also St. Basil the Great PG XXXI 229c). In a gentler, but similar tone, Saint Romanos has the Saviour say: |
| See Christ is Risen! Part 6b. The Resurrection of the Body Before continuing with her discussion of 1 Corinthians in her seventh and last podcast on Christ’s Resurrection, Dr. Jeannie Constantinou discusses some of the subtle differences between the Eastern and Western understandings of doctrine. Mosaic of Christ Pantocrator, The Church of the Holy Saviour in Chora. Photo: Panoramio Christ is Risen from the dead, trampling down death by death, and upon those in the tombs bestowing life. Well, this will be our last podcast on the Resurrection dear brothers and sisters; I talked much longer than I expected. I was anticipating three or four podcasts, but I think it was good that we didn’t rush through the Resurrection because of its paramount importance and because of these beautiful texts and concepts that we had the opportunity to discuss. And we were able to really enjoy this period of the Church year. Well, first of all, I want to tell you that the votes are in. Those of you who wished to share your opinion with me, most of you, the vast majority, said that you preferred that we discussed any questions in the beginning as opposed to the end, and I will try to do that and then we’ll also try to keep them brief. A couple of people who said they prefer it at the end said that they thought it could be distracting, and that’s true, if it’s very long. I will try to keep the answers to your questions brief. When I do answer briefly, sometimes I end up in trouble because people say, “Why would you say that?” Sometimes it’s better not to try to say things quickly, especially when you’re discussing theological topics, such as what we were talking about a couple of weeks ago about atonement and sin etc., because these are very deep concepts and we need to take time and explain them carefully. I don’t think I should ignore these questions or any other theological questions that arise during this podcast. At the same time, however, I want you to understand that this is a Bible study. |
| 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 |
| λγοις ργοις χειμρροις στος вин.п. мн.ч. λγους χειμρρους Существительные третьего склонения n-3b(1) n-3b(1) n-3b(3) n-3c(1) n-3c(2) n-3c(4) им.п. ед.ч род.п. ед.ч. σαρκς γυναικς τριχς χριτος λπδος νματος дат.п. ед.ч. γυναικ χριτι λπδι νματι вин.п. ед.ч. γυνακα λπδα зват.п. ед.ч. им./зв.п.мн.ч. σρκες γυνακες τρχες χριτες λπδες νματα род.п. мн.ч. σαρκν γυναικν τριχν χαρτων λπδων νομτων дат.п. мн.ч. σαρξ(ν) γυναιξ(ν) θριξ(ν) χρισι(ν) λπσι(ν) νμασι(ν) вин.п. мн.ч. σρκας γυνακας τρχας χριτας λπδας νματα n-3c(5b) n-3c(6a) n-3c(6b) n-3c(6c) n-3d(2a) n-3d(2b) им.п. ед.ч σωσθνης род.п. ед.ч. ρχοντος τρατος δατος σωσθνους γνους дат.п. ед.ч. ρχοντι τρατι вин.п. ед.ч. ρχοντα σωσθνην им./зв.п.мн.ч. ρχοντες τρατα род.п. мн.ч. ρχντων τερτων δτων дат.п. мн.ч. ρχουσι(ν) τρασι(ν) δασι(ν) γνεσι(ν) вин.п. мн.ч. ρχοντας τρατα n-3e(1) n-3e(3) n-3e(4) n-3e(5b) n-3f(1a) n-3f(1b) им.п. ед.ч βασιλες γεμν род.п. ед.ч. χθος βασιλως πλεως ανος γεμνος дат.п. ед.ч. βασιλε γεμνι вин.п. ед.ч. βασιλα γεμνα зват.п. ед.ч. βασιλε γεμν им./зв.п.мн.ч. χθες βασιλες πλεις ανες γεμνες род.п. мн.ч. χθων βασιλων πλεων ανων γεμνων дат.п. мн.ч. χθσι(ν) βασιλεσι(ν) νουσ(ν) πλεσι(ν) ασι(ν) γεμσι(ν) вин.п. мн.ч. χθας βασιλες πλεις ανας γεμνας n-3f(2a) n-3f(2b) n-3f(2c) n-3f(2c) n-3f(2c) n-3f(2c) им.п. ед.ч θυγτηρ род.п. ед.ч. σωτρος τορος νδρς θυγατρς πατρς μητρς дат.п. ед.ч. σωτρι τορι θυγατρ вин.п. ед.ч. σωτρα τορα θυγατρα πατρα μητρα зват.п. ед.ч. θγατερ им./зв.п.мн.ч. σωτρες τορες νδρες θυγατρες πατρες род.п. мн.ч. σωτρων ητρων νδρν θυγατρων πατρων дат.п. мн.ч. σωτρς(ν) τορσι(ν) νδρσι(ν) πατρσι(ν) вин.п. мн.ч. σωτρας τορας τορας θυγατρας πατρας μητρας Прилагательные a-1a(2–1–2) муж.р. жен.р. сред.р. муж.р. жен.р. сред.р. им.п. ед.ч γαθς γαθν род.п. ед.ч. γαθο γαθς γαθο дат.п. ед.ч. вин.п. ед.ч. γαθν γαθν γαθν зват.п. ед.ч. |
| πακοω ♦ слушаюсь (21, cv-1a (πκουον), -, πκουσα, -, -, – παντω ♦ встречаю (10, cv-1d -, πντησα, -, -, – πρχω ♦ (я) есть; τ πρχοντα: собственность (60, гл.34, cv-1b (πρχον), -, -, -, -, – πρ ♦ род.п.: ради; из-за; чтобы; вин.п.: над, выше (150, гл. 12, предлог) πηρτης, -ου, ♦ слуга, служитель (20, n-1f) π ♦ род.п.: посредством; ; вин.п.: под (220, гл.8, предлог) πδημα, -ατος, τ ♦ обувь (10, n-3c ποκτω ♦ род.п.: под (11, предлог) ποκριτς, -ο, ♦ лицемер (17, n-1f) πομνω ♦ остаюсь; терплю (17, cv-1c -, πμεινα, πομεμνηκα, -, – πομον, -ς, ♦ терпение (32, n-1b) ποστρφω ♦ возвращаюсь (35, cv-1b (πστρεφον), ποστρψω, πστρεψα, -, -, – ποτσσω ♦ подчиняю (38, cv-2b) -, πταξα, -, ποτταγμαι, πετγην στερω ♦ имею недостаток; нуждаюсь (16, v-1d στρησα, στρηκα, -, στερθην στερος, -α, -ον ♦ последний; будущий; как наречие: потом; наконец (12, a-1a ψηλς, -, -ν ♦ высокий, гордый (11, a-1a ψιστος, -η, -ον ♦ всевышний; высочайший (13, a-1a ψω ♦ возвышаю, возношу (20, v-1d ψσω, ψωσα, -, -, ψθην φ φανω ♦ свечу; страд.з.: являюсь (31, v-2d φανσομαι, φανα, -, -, φνην φανερς, -, -ν ♦ явный, известный (18, a-1a φανερω ♦ являю (49, v-1d φανερσω, φανρωσα, -, πεφανρωμαι, φανερθην Φαρισαος, -ου, ♦ фарисей (98, гл.21, n-2a) φεδομαι ♦ щажу; берегу; воздерживаюсь (10, v-1b φεσομαι, φεισμην, -, -, – φρω ♦ несу; приношу (66, гл.29, v-1c (φερον), οσω, νεγκα, ννοχα, -, νχθην φεγω ♦ бегу; убегаю; избегаю (29, v-1b φεξομαι, φυγον, πφευγα, -, – φημ ♦ говорю (66, гл.36, v-6b) (φη), -, φη, -, -, – Φστος, -ου, ♦ Фест (13, n-2a) Φιλη, -ης, ♦ чаша (12, n-1b) φιλω ♦ люблю; целую (25, v-1d (φλουν), -, φλησα, πεφληκα, -, – Φλιππος, -ου, ♦ Филипп (36, n-2a) φλος, -η, -ον ♦ любимый; субстантив: друг (29, a-1a φοβμαι ♦ боюсь (95, гл.24, v-1d (φοβομην), -, -, -, -, φοβθην φβος, -ου, ♦ страх (47, n-2a) φονςω ♦ убиваю (12, v-1a φονεσω, φνευσα, -, -, – φρονω ♦ мыслю; обдумываю (26, v-1d (φρονομην), φρονσω. -, -. -, – |
| παρκλησις, -εως, ♦ побуждение, увещание; утешение (29, n-3e παραλαμβνω ♦ беру; принимаю (49, cv-3a παραλμψομαι, παρλαβον, -, -, παραλημφθσομαι παραλυτικς, -, -ν ♦ парализованный (10, a-1a παρπτωμα, -ατος, τ ♦ преступление, грех (19, n-3c παρατθημι ♦ предлагаю; сред.з.: вверяю (19, cv-6a) παραθσω, παρθηκα, -, -, – παραχρμα ♦ тотчас (18, наречие) πρειμι ♦ присутствую; имеюсь (24, cv-6b) (παρμην), παρσομαι, -, -, -, – παρεμβολ, -ς, ♦ стан; казарма; войско (10, n-1b) παρρχομαι ♦ прохожу; миную; игнорирую (29, cv-1b παρελεσομαι, παρλθον, παρελλυθα, -, – παρχω ♦ даю; являю; произвожу (16, cv-1b (παρξω, παρσχον, -, -, – παρθνος, -ου, ♦ девственница (15, n-2a) παρθνος, -ου, ♦ девственница (15, n-2a) παρστημι ♦ представляю; приношу; предстаю (41, cv-6a) παραστσω, παρστησα, παρστηκα, -, παρεστθην παρουσα, -ας, ♦ присутствие; пришествие (24, n-1a) παρρησα, -ας, ♦ прямота; дерзновение (31, n-1a) πς, πσα, πν ♦ ед.ч.: всякий, каждый; мн.ч.: все (1243, гл.10, a-2a) πσχα, τ ♦ Пасха (29, n-3g πσχω ♦ страдаю (42, v-5a) -, παθον, ππονθα, -, – πατσσω ♦ толкаю; бью; поражаю (10, v-2b) πατξω, πταξα, -, -, – πατς, πατρς, ♦ отец (413, n-3f Παλος, -ου, ♦ Павел (158, гл.4, n-2a) παω ♦ останавливаю (15, v-1a (παυμην), πασομαι, παυσμην, -, ππαυμαι, – πεθ ♦ убеждаю (53, гл.27, v-1b (πειθον), πεσω, πεισα, πποιθα, ππεισμαι, πεσθην πεινω ♦ голоден (23, v-1d πεινσω, πενασα, -, -, – πειρζω ♦ пытаюсь; испытываю; искушаю (38, v-2a (περαζον), -, περασα, -, πεπερασμαι, πειρσθην πειρασμς, -ο, ♦ испытание; искушение (21, n-2a) πμπω ♦ посылаю (79, гл.29, v-1b πμψω, πεμψα, -, -, πμφθην πενθω ♦ печалюсь; плачу; оплакиваю (10, v-1d πεωθσω, πνθησα, -, -, – πντε ♦ пять (38, n-3g πραν ♦ на другой стороне; на другую сторону (23, наречие и предлог с род.п.) περ ♦ род.п.: о; касательно; вин.п.: вокруг, рядом; около (о времени) (333, гл.10, предлог) περιβλλω ♦ одеваю; надеваю (23, cv-2d περιβαλ, περιβαλον, -, περιββλημαι, – |
| πιλαμβνομαι ♦ беру; хватаю (19, cv-3a -, πελαβμην, -, -, – πιμνω ♦ остаюсь, пребываю; продолжаю (16, cv-1c (πμενον), πιμεν, πμεινα, -, -, – πιππτω ♦ падаю (на), нападаю (11, cv-1b -, ππεσον, πιππτωκα, -, – πισκπτομαι ♦ посещаю; забочусь; выбираю (11, cv-4) πισκψομαι, πεσκεψμην, -, -, – πσταμαι ♦ заню; понимаю (14, cv-6b), -, -, -, -, – πιστολ, -ς, ♦ послание (24, n-1b) πιστρφω ♦ поворачиваю(сь); обращаю(сь); возвращаю(сь) (36, cv-1b πιστρψω, πστρεψα, -, -, πεστρφην πιτσσω ♦ повелеваю (10, cv-2b) -, πταξα, -, -, – πιτελω ♦ довожу до конца; завершаю; исполняю (10, cv-1d πιτελσω, πετλεσα, -, -, – πιτθημι ♦ возлагаю, кладу (39, cv-6a) (πετθουν), πιθσω, πθηκα, -, -, – πιτιμω ♦ упрекаю; запрещаю (29, cv-1d (πετμων), -, πετμησα, -, -, – πιτρπω ♦ разрешаю (18, cv-1b -, πτρεψζ, -, -, πετρπην πουρνιος, ον ♦ небесный (19, a-3a) πτ ♦ семь (88, гл.14, a-5b) ργζπμαι ♦ работаю; делаю (41, v-2a (πγαζμην), -, ργασμην, -, εργασμαι, – ργτης, -ου, ♦ работник (16, n-1f) ργον , – ου , τ ♦ труд; работа, дело; изделие (169, гл.6, n-2c) ρημος, ον ♦ пустынный (a-3a); субстантив: пустыня (n-2b) (48) ρχομαι ♦ прихожу; иду (632, гл.18, v-1b (ρχμην), λεσομαι, λθον или λθα, λλυθα, -, – ρωτω ♦ спрашиваю; прошу (63, гл.21, v-1d (ρτων), ρωτσω, ρτησα, -, -, ρωτθην σθω ♦ ем (158, гл.29, n-1b (σθιον), φγομαι, φαγον, -, -, – σχατος , – η , – ον ♦ последний (52, a-1a σωθεν ♦ внутри; изнутри (12, наречие) τερος , – α , – ον ♦ иной, другой (98, гл.27, a-1a τι ♦ ещё; также (93, гл.22, наречие) τοιμζω ♦ готовлю (40, v-2a -, τομασα, τομακα, τομασμαι, τοιμσθην τοιμος, -η, -ον ♦ готовый (17, a-3b τος, -ους, τ ♦ год (49, n-3d εαγγελζω ♦ благовествую, проповедую (54, гл.27, v-2a (εηγγλιζον), -, εηγγλισα, -, εηγγλισμαι, εηγγελσθην εαγγλιον, -ου, τ ♦ благая весть, евагелие (76, гл.7, n-2c) εδοκω ♦ благоволю; являюсь угодным (21, v-1d -, εδκησα, -, -, – εθως ♦ тотчас (36, наречие) |
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